Michael Wynn's Occult Reference Library
THE HEAVEN,THE HEAVENS

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3 8 INITIATION CEREMONY

ate and said i am the sun at equinox initiating summer and heralding winter, mild and genial in operation, giving forth or withdrawing the vital heat of life. thus far is the voice of axiokersa. heg: places theoricus in a seat in west between himself and hiereus, facing hiereus and takes from him solar greek cross. hiero: the father of all congregated the 7 firmaments of the kosmos circumscribing the heaven with convex form. he constituted a septenary of wandering existences suspending their disorder in well disposed zones. he made them 6 in number and for the 7th he cast into the midst thereof the fire of the sun; into that center from which all lines are equal. that the swift sun may come round that center, eagerly urging itself towards that center of resounding light. as rays of light h

4 7 INITIATION CEREMONY

neffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is raised from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since the birth of the ages of time. thy majesty golden, vast and eternal, shineth above the heaven of stars; above them art thou exalted, o thou flashing fire. there thou illuminateth all things with thine insupportable glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee, replete with the numberless forms wherewith thou hast fill

ABRAMELIN2

uch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this is reputed as science! i exhort you, ye who read, to have the fear of god, and to study justice, because in

brew ceremonies which are tainted with idolatry, and the like? but let none of this disquiet you in the least; answer them in few words, and laughingly, that it is none of their business to discuss these matters with you, and to deliver their opinions concerning them; and that although you may be a worthless wretch and a great sinner, you will yet hope that the true and only god, who hath created the heaven and the earth, and who hath condemned them97 and brought them into submission under your feet, will forgive you your sins, both now and in future, whatever may be the religion which you profess (further that) you wish to know, understand, confess, and honour no other than the great and only god, the lord of light, by whose power, virtue, and authority you command them to obey you. when

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

he mind quickly responds to this training; it very soon automatically rejects as unreal anything which is not jupiter. everything else escapes notice. and when the time comes for the ceremony of invocation which i have been consistently preparing with all devotion and assiduity, i am quickly inflamed. i am attuned to jupiter, i am pervaded by jupiter, i am absorbed by jupiter, i am caught up into the heaven of jupiter and wield his thunderbolts. hebe and ganymedes bring me wine; the queen of the gods is throned at my side, and for my playmates are the fairest maidens of the earth. 7. now what is all this but to do in a partial (and if i may say so, romantic) way what the yogi does in his more scientifically complete yet more austerely difficult methods? and here the advantage of magick is

ALEISTER CROWLEY ACROSS THE GULF

phallus of set, and let her bowels be devoured by apep; let her be prostituted to the lust of besz, and let her face be eaten by the god. it is not good to write his name. then they loosed me, and i lay smiling in the pool. they lifted me up and brought me to the feet of the goddess, so that i might kiss them. and as i kissed them such a thrill ran through me that i thought myself rapt away into the heaven of amoun, or even as asi when hoor and hoor-pa-kraat, cleaving her womb, sprang armed to life. then they stripped me of my robes, and lashed me with fine twigs of virgin hazel, until my blood ran from me into the pool. but the surface of the silver swallowed up the blood by some mysterious energy; and they took this to be a sign of acceptance. so then they clothed me in the right robes

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

nebo! marzas zi fornias kanpa! lazhakas shin talas kanpa! nebos athanatos kanpa! ia gaash! ia saash! ia kakolomani-yash! ia maakalli! the invocation of the ishtar gate spirit of venus, remember! ishtar, mistress of the gods, remember! ishtar, queen of the land of the rising of the sun, remember! lady of ladies, goddess of goddesses, ishtar, queen of all people, remember! o bright rising, torch of the heaven and of the earth, remember! o destroyer of the hostile hordes, remember! lioness, queen of the battle, hearken and remember! from the gate of the great god nebo, i call thee! by the name which i was given on the sphere of nebo, i call to thee! lady, queen of harlots and of soldiers, i call to thee! lady, mistress of battle and of love, i pray thee, remember! in the name of the covenant

te one type of mandal of calling another type the book of fifty names the book of fifty names of marduk, defeater of the ancient ones this is the book of marduk, begotten of our master enki, lord of magicians, who did defeat tiamat, known as kur, known as huwawa, in magick combat, who defeated the ancient ones that the elders may live and rule the earth. in the time before time, in the age before the heaven and the earth were put in their places, in the age when the ancient ones were rulers of all that existed and did not exist, there was nought but darkness. there was no moon. there was no sun. no planets were they, and no stars. no grain, no tree, no plant grew. the ancient ones were masters of spaces now unknown or forgotten, and all was chaos. marduk was chosen of the elders to fight k

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e (anicca. to attain the grade of ipsissimus he must accomplish three tasks, destroying the three guardians mentioned in liber 418, the 3rd aethyr; madness, and falsehood, and glamour, that is, duality in act, word and thought. 6. the grade of master of the temple is described in liber 418 as above indicated. there are full accounts in the magical diaries of the beast 666, who was cast forth into the heaven of jupiter, and of omnia in uno, unus in omnibus, who was cast forth into the sphere of the elements. the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is pre-eminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his word is to

in what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a. a) from which you descended, joining works (kamma) to the sacred reason (the tao. 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and becomes nemo, the return of the current causes him "to appear in the heaven of jupiter as a morning star or as an evening star<infinite "coagula" the presentation of the infinite, in a concrete form, to the outer. both are necessary to the task of a master of the temple. he may appear in any other heaven, according to his general nature, in his m

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ne own experience serve us, because a token of remembrance sufficeth him that is familiar with a matter, which to him that knoweth it not should not be made manifest, no, not in an year of instruction. here first then is one amid the uncounted wonders of that vision: upon a field blacker and richer than velvet was the sun of all being, alone. then about him were little crosses, greek, overrunning the heaven. these changed from form to form geometrical, marvel devouring marvel, a thousand times a thousand in their course and sequence, until by their movement was the universe churned into the quintessence of light. moreover at another time did i behold all things as bubbles, iridescent and luminous, self-shining in every colour and every combination of colour, myriad pursuing myriad until by

e form of d* also the woman arose, and veiled the upper heaven with her body of stars. y when distinct from i, dignifies the vowel to which it is prefixed- now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. p as to b as k is to (hard) g. bursting of a bud as against that of a fruit- and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. a open unmodulated breath (ah- against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were* j like soft g- the master flamed forth as a star and set a guard of water in every abyss. w when distinct from u represents the operation of choice 'u" does this to some extent (will, word, wa

ch includes life and death as complementary curves- then only was heaven established to bear sway; for only in the lowest corruption is form manifest (phallus. e softened, but otherwise unmodulated breath- also did heaven manifest in violent light (air or the aethyr. r continuous vibration, like l but active- and in soft light (the sun. q combines k+ u- then were the waters gathered together from the heaven (water. v conscious male will. manhood, strength, truth, righteousness, immortality, integrity- and a crust of earth concealed the core of flame (earth. k opening as if startled- around the globe gathered the wide air (the moon<moon is not considered to be a light, but as a cohesion of the planet's atmosphere> d the paternal vibration- and men began to light fires upon the earth (f

unpardonable sin, the "blasphemy against the holy ghost. a star forsaken by hadit would thus be in the condition of real death it is this state which is characteristic of the "black brothers, as they are described in other parts of this comment, and elsewhere in the holy books of the a. a. i may here quote liber aleph, de inferno servorum and de fratribut nigris "now, o my son, having understood the heaven that is within thee, according to thy will, learn this concerning the hell of the slaves of the slavegods, that it is true place of torment. for they, restricting themselves, and being divided in will, are indeed the servants of sin, and they suffer, because, not being united in love with the whole universe, they perceive not beauty, but ugliness and deformity; and, not being united in

isogyny in general? his love for the specific seems not to have been effected, witness the latter part of "confessions. liber 418 explains this succinctly; 3rd aethyr "moreover, there is mary, a blasphemy against babalon, for she hath shut herself up; and therefore is she the queen of all those wicked devils that walk upon the earth, those that thou savest even as little black specks that stained the heaven of urania. and all these are the excrement of choronzon" it is this 'shutting up' that is hideous, the image of death. it is the opposite of going, which is god. women under christianity are kept virgin for the market as strasbourg geese are nailed to boards till their livers putrefy. the nature of woman has been corrupted, her hope of a soul thwarted, her proper pleasure balked, and he

ALEISTER CROWLEY THE QABALAH

number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms a

ALEISTER CROWLEY THE SWORD OF SONG

make the rest look light. abides the thick sepulchral changeless shape shapeless, continuous misery 690 whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead indeed 695 all in christ s name! and i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 700 ascension day 23 mystical meaning of ascension day. futility of whole discussion, in view of facts. at the whole fabric nor the seas filled with those innocent agonies of pagan martyrs that once bled, of christian martyrs damned and dead in inter-christian bickerings 705 where hate exults and torture springs, a lion an anguish

part from the theosophic rubbish, we find sir edwin arnold writing: whoever saith nirvana is to cease, say unto such they lie. lie is a strong word and should read translate correctly. 1 i suppose it would not scan, nor rhyme: but sir edwin is the last person to be deterred by a little thing like that. dr. paul carus, too, in the gospel of buddha, is pleased to represent nirvana as a parallel for the heaven of the christian. it is sufficient if i reiterate the unanimous opinion of competent scholars, that there is no fragment of evidence in any canonical book sufficient to establish such interpretations in the teeth of buddhist tradition and practice; and that any person who persists in tuning buddhism to his own jew s harp in this way is risking his reputation, either for scholarship or g

ALEISTER CROWLEY EQ I 1

es on doris and bacchis, and blowing kisses to myrtale and evardis. god or no-god- so let it be! still the sun rises and sets, and the night-breeze blows the red flames of our tourches athwart the palm-trees, to the discomfiture of the stars. look- in the distance between the mighty paws of the silent sphinx rests a cubical temple whose god has been called ra harmakhis, the great god, the lord of the heaven, but who in truth is nameless and beyond name, for he is the eternal spirit of life. hush- the sistrum sounds from across the banks of the dark waters. the moon rises, and all is as silver and mother-of-pearl. a shepherd's pipe shrills in the distance- a kid has strayed from the fold. o stillness. o mystery of god. how soft is thy skin. how fragrant is thy breath! life as a strong wine

ALEISTER CROWLEY EQ I 5

s, but it concentrates a centre, which is the number one of of the sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or the number ten of the hidden sephiroth. thus "kether is in malkuth and malkuth is in kether" or as an alchemical author of great repute (thomas vaughan, better known as eugenius philalethes) says, apparently quoting from proclus "that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" but inasmuch as negative existence is the subject incapable of definition, as i have before shown, it is rather considered by the qabalists as depending back from the number of unity than as a separate consideration therefrom; therefore they frequently apply the same terms and

crown of all these, by the water at ease sings our bliss as a bird. together! together! the wage of the weather 131 i liberty, light; is loyalty, love; is laughter, above the caprices of night. from ocean emergent springs splendid, assurgent, the strenuous sun. the shadows are gone, but the tune ripples on, and the word is but one. let all that is living unite in thanksgiving to heaven above, for the heaven within, that a woman may win for a man- that is love. at the end of the road i have found an abode in the tavern of night; and behold! it is one with the house of the sun and the palace of light! aleister crowley. my crapulous contemporaries no. iv wisdom while you waite [the hibernation of a. quiller, senior, and the approaching marriage of a. quiller, junior, have prevented either of

ALEISTER CROWLEY EQ I 5

r the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in the great deep! open thine eyes of flame and light, o god, upon the wicked! l

the shew-bread; thou hast spilt the consecrated wine! begone! for the voice is accomplished. begone! for that which was open is shut. and thou shalt not avail to open it, saving by virtue of him whose name is one, whose spirit is one, whose individuum is one, and whose permutation is one; whose light is one, whose life is one, whose love is one. for though thou art joined to the inmost mystery of the heaven, thou must accomplish the sevenfold task of the earth, even as thou sawest the angels from the greatest unto the least. and of all this shalt thou take back with thee but a little part, for the sense shall be darkened, and the shrine re-veiled. yet know this for thy reproof, and for the stirring up of discontent in them whose swords are of lath, that in every word of this vision is conc

ce of the four great princes of evil of the world, nor by chorozon, that mighty devil, nor by the wrath of god, nor by the affliction and feebleness of the soul. yet with this assurance be not thou content; for though thou hast the wings of the eagle, they are vain, except they be joined to the shoulders of the bull. now, therefore, i send forth a shaft of my light, even as a ladder let down from the heaven upon the earth, and by this black cross of themis that i hold before thine eyes, do i swear unto thee that the path shall be open henceforth for evermore. there is a clash of a myriad silver cymbals, and silence. and then three times a note is struck upon a bell, which sounds like my holy tibetan bell, that is made of electrum magicum. i am happily returned unto the earth. bou-saada "de

dried up, so that nothing remains but a little pyramid of dust. and that bright light of comfort, and that piercing sword 75 of truth, and all that power and beauty that they have made of themselves, is cast from them, as it is written "i saw satan like lightning fall from heaven" and as a flaming sword is it dropt through the abyss, where the four beasts keep watch and ward. and it appeareth in the heaven of jupiter as a morning star, or as an evening star. and the light thereof shineth even unto the earth, and bringeth hope and help to them that dwell in the darkness of thought, and drink of the poison of life. fifty are the gates of understanding, and one hundred and six are the seasons thereof. and the name of every season is death. during all this speech, the figure of the angel has

n is worshipped by men under the name of allah; and belial is worshipped by men under the name of buddha (this is the meaning of the passage in liber legis, chap. iii) moreover, there is mary, a blasphemy against babalon, for she hath shut herself up; and therefore is she the queen of all those wicked devils that walk upon the earth, those that thou sawest even as little black specks that stained the heaven of urania. and all these are the excrement of choronzon. and for this is babalon under the power of the magician, that she hath submitted herself unto the work; and she guardeth the abyss. and in her is a perfect purity of that which is above; yet she is sent as the redeemer to them that are below. for there is no other way into the supernal mystery but through her, and the beast on whi

ALEISTER CROWLEY EQUINOX EQ I 1 2

tirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born he only is god, and there is none other god than he! 3.30. walking home with mantra; suddenly a spasm of weeping took me as i cried through the mantra "my god, my god, why hast thou forsaken me? and i have to stop and put it down! a good thing; for

lmost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were) perfectly sure of him in the simple non-assertive way that a child is sure of its mother, in a state of pleased expectancy, my thoughts quite suppressed in an intent listening, as it were for the noise of the wind of his chariot, as it were for the rustle of his wings. for lo! through the heaven of nu he rideth in his chariot soon, soon he will be here! into this state of listening come certain curious things formless flittings, i know not what. also, what i used to call "telephone-cross" voices voices of strange people saying quite absurd commonplace things "here, let's feel it!"what about lunch?"so i said to him: did you and so on; just as if one were overhearing a conver

ry of the nature of common things. with what awe does the wise man approach a speck of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth all-embracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so

ALEISTER CROWLEY EQUINOX EQ I 3 3

d pine-apple syrup. f. an interpretation of genesis. by theodore powys. this is a most mystical interpretation of the most beautiful of the books of the old testament. it consists of a dialogue between the lawgiver of israel and zetetes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "the law-giver of israel "in the beginning the truth created the heaven and the earth "zetetes "the life that is within and the life that is without, are not these the heaven and the earth that the truth created" whether the author intends to weave into his interpretation the doctrines of the qabalah we are not certain, but time after time we came across curious allusions. thus on p. 3 "within myself when the truth divided the light from the darkness wisdom

ALEISTER CROWLEY EQUINOX EQ I 3

o begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky's aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aeon. alas for me! 46 i faint. thy mystic majesty absorbs this spark. olympas. all hail!

eauty" i leap to the end, i cut the story short. no one will be surprised that a thought final and supreme jets from the brain of the dreamer "i am become god" but a savage and burning cry darts from his breast with such an energy, such a power of production, that if the will and the belief of a drunken man possessed effective power this cry would overthrow the angels scattered in the quarters of the heaven "i am a god" but soon this hurricane of pride transforms itself into a weather of calm, silent, reposeful beatitude, and the universality of beings presents itself tinted and illumined by a flaming dawn. if by chance a vague memory slips into the soul of this deplorable thrice-happy one "might there not be another god_ believe that he will stand upright before him; that he will dispute

ALEISTER CROWLEY EQUINOX EQ I 4 2

g of souls that are waiting the close of the light, as the passionate kissings of love in the forest of night, as the swish of the wavelets that beat on a cavernless shore, or the cry of the sea-mew that echoes a moment or more, so the voice of thy spirit soft-calling my soul in its flight. as the breath of the wind that is borne from the island of love, as the swift-moving cloudlets that sail in the heaven above, as the warmth of the sunlight that breaks on the shimmering sea, and the sweetness that lurks in the sting of the honey-fed bee, so the joy of thy kiss, the dread offspring of serpent and dove. as the trail of the fiery lightnings which gleam in the dark, as the light from the measureless bow of the sevenfold arc, as the fires which glance o'er the face of the treacherous deep, w

ALEISTER CROWLEY EQUINOX EQ I 4 3

ild. by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur's court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehenge. he rideth eastward, and findeth the sun setting in the west. furious he taketh a viking ship, and by sword and whip fareth seaward. ix. coming to india, he learneth that it glittereth. vainly fighting the waves,the leaves, and the snows, he is swept in the himalayas as by an avalanche into a v

ALEISTER CROWLEY EQUINOX EQ I 4

ame of amit bha, or that source of all light, which so enlightens a man who is aspiring to the bodhi that he becomes a buddha "amit bha" so paul carus informs us "is the final norm of wisdom and of morality208("sic, the standard of truth and of righteousness, the ultimate "raison d' tre" of the cosmic order" this of course is "bosh" amit^abha, as the atman, is "the light which shines there beyond the heaven behind all things, behind each in the highest worlds, the highest of all."209 once logically having crushed out the idea of an individual soul, a personal god and then an impersonal god had to be set aside and with them the idea of a first cause or beginning; concerning which question buddha refused to give an answer. for, he well saw, that the idea of a supreme god was the greatest of

ALEISTER CROWLEY EQUINOX EQ I 6 2

him in the stead of saturn his father. but saturn yet reigns; we need the sword of mars. sor. scorpio. my heart and hand are with you, children["she plays<mars "starts up and recites" 1. the dukes of edom were amazed: trembling took hold on the mighty of moab! 51 2. lord, when thou wentest out of seir; when thou marchedst out of the field of edom; the earth trembled, and the heaven dropped: the clouds also dropped water. 3. curse ye meroz, saith the angel of the lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the lord, to the help of the lord against the mighty! 4. the river kishon swept them away: that ancient river, the river kishon! 5. oh, my soul, thou hast trodden down strength! 1. he bowed the heavens also and and came d

to the house of wrong- i am armed! i am armed! i am strong! i am strong! i make my way: opposing horns of secret foemen push their lust in vain: my song their fury scorns; they sink, they grovel in the dust["he turns to" sol. hail, self-created lord of night! inscrutable and infinite! let orpheus journey forth to see the disk in peace and victory! let him adore the splendid sight, the radiance of the heaven of nu; soar like a bird, laved by the light, to pierce the far eternal blue["he turns to" ares "and" scorpio. hail! hermes! thou the wands of ill hast touched with strength, and they are shivered! the way is open unto will! the pregnant goddess is delivered["he kneels to" sol. happy, yea, happy! happy is he that hath looked forth upon the bier that goeth to the house of rest! his heart

ee from the sight, that liquid splendour, and all feel, yet see thee never, as i feel now, lost forever! lamp of earth! where'er thou movest its dim shapes are clad with brightness, and the souls of whom thou lovest walk upon the winds with lightness, till they fall, as i am falling, dizzy, lost, yet unbewailing! aries. hail unto thee, o thou that art exalted in thy strength, that travellest over the heaven in thy bark in the splendour of noon [aries "and" leo "resume thrones["a" probationer "recites the" 12 "fold glorification of god from" 963["enter" scorpio-apophis "dressed in a filmy white robe, her hair in disorder [aries "and" leo "rise and bow" aries. hail thou! whence comest thou? scorpio-apophis. from the house of god. aries. what bringest thou as an offering to our lord? 68 scorp

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ace, single of men and of gods, from a single source we both draw breath, but a difference of power in everything keeps us apart, for we are as nothing but the gods stay forever. yet we can, in greatness of minds, be like the gods. though we know not to what goal by day or in the night, fate has written that we shall run beyond all seas, and earth's last boundaries. beyond the spring of night and the heaven's vast expanse there lies a majesty which is the domain of the gods. those who would pass through the gates of night and day to that sweet place, which is between the world of men and the domains of the lords of the outer spaces, know that unless there is truth in thy heart, thy every effort is doomed to failure. hear then the law: that thou lovest all things in nature. that thou walkes

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s, the white, the dark, the red, and shaded brown. the period of destruction extended far on either hand. the work was sadly marred. the chohans of the highest plane gazed in silence on the work. the asuras and the chaitans, the sons of cosmic evil, and the rishis of the darkest constellations, gathered their lesser hosts, the darkest spawn of hell. they darkened all the space* from the coming of the heaven-sent one peace passed upon the earth. the planet staggered and belched forth fire. part rose. part fell. the form was changed. millions took other forms or ascended to the appointed place of waiting. they tarried till the hour of progress should again sound forth for them* the early third produced the monsters, great beasts and evil forms. they prowled upon the surface of the sphere. th

pirational nature, to the little water spirits which are reflections of such astral entities precipitated in watery physical matter. 3. a group of devas, who form the desire body of that great entity who ensouls the animal kingdom. they are the total kamic manifestation (divorced from mentality) of animal desire in its incentive impulsive aspect. 4. certain devas who being of the third order form the heaven of the average orthodox christian or believer of any faith. another group being the seventh order form the hell for the same class of thinker- 401- a treatise on cosmic fire copyright 1998 lucis trust 5. those devas who form the astral life of any thought-form. these we will deal with later when studying thought-form construction. 6. a mysterious group of devas intimately connected at t

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

croll can now be read. god's purpose and his plans are fixed, and man can read the form. the plan takes form. the plan is form. its purpose is the revelation of the mind of god. the past reveals the form, but the present indicates the flowing in of energy. that which is on its way comes as a cloud which veils the sun. but hid behind this cloud of immanence is love, and on the earth is love and in the heaven is love, and this, the love which maketh all things new must stand revealed. this is the purpose back of all the acts of this great lord of knowledge. before enumerating the names of this great life, i should like to point out that the fifth ray is one of unique and peculiar potency in relation to the human kingdom. the reason is that the fifth plane of mind is the sphere of his major a

a of nature (incomprehensible and terrifying) the activity of a gigantic man, built on lines which were the projection of their own consciousness, and who could be propitiated or angered by the behaviour of a human being. the result of a man's effect upon this deity provided man's destiny, which was either good or bad according to the reactions of this god to his deeds. thus we have the origin of the heaven or hell complexes of the present religious faiths. from this grew, automatically, the idea of a persistent entity called the soul, which could enjoy heaven or suffer hell at the will of god and as the result of actions done whilst in the human form. as the forms of man grew in sensitivity; as they became more and more refined under the influence of the law of selection and of adaptation

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ng christian and live eternally in a somewhat fatuous heaven or refuse to be an accepting christian and go to an impossible hell a hell growing out of the theology of the old testament and its presentation of a god full of hate and jealousy. both concepts are today repudiated by all sane, sincere, thinking people. no one of any true reasoning power or with any true belief in a god of love accepts the heaven of the churchmen or has any desire to go there. still less do they accept the "lake that burneth with fire and brimstone" or the everlasting torture to which a god of love is supposed to condemn all who do not believe in the theological interpretations of the middle ages, of the modern fundamentalists or of the churchmen who seek through doctrine, fear and threat to keep people in line

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ewhat fatuous heaven or refuse to be an accepting christian, or a negative professional christian, and go to an impossible hell a hell growing out of the theology of the old testament and its presentation of a god, full of hate and jealousy. both concepts are today repudiated by all sane, sincere, thinking people. no one of any true reasoning power or with any true belief in a god of love accepts the heaven of the churchmen or has any desire to go there. still less do they accept the "lake that burneth with fire and brimstone (rev. xix.20) or the everlasting torture to which a god of love is supposed to condemn all who do not believe in the theological interpretations of the middle ages, of the modern fundamentalists or of the unreasoning churchmen who seek through doctrine, fear and threa

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

onger be oriented to form living, the guides of the race have emphasised the idea of the virtues of sorrow and the educational value of pain. these virtues are real, but the emphasis has been overdone by the lesser teachers of the race, so that the racial attitude today is one of sorrowful and fearful expectancy and a feeble hope that some reward (in a desirable and usually material form, such as the heaven of the various world religions) may eventuate after death, and thus compensate for all that has been undergone during life. the races today are steeped in misery and an unhappy psychological acquiescence in sorrow and pain. the clear light of love must sweep away all this and joy will be the keynote of the coming new age. 3. to the above thought must be coupled the idea of self-sacrific

ARADIA GOSPEL OF THE WITCHES

overtake or catch it.this follettohad a beautiful sister, who, like him, ran errands, not for the gods, but for the goddess(there was a female god for every male, even down to the small spirits; and dianaon the same daygave to this fairy the power that, whoever might chase her, she should, if pursued, never be overtak-en.one day the brother saw his sister speeding like a flash of lightning across the heaven, and he felt asudden strange desire in rivalry to overtake her. so he dashed after as she flitted on; but though itwas his destiny to catch, she had been fated never to be caught, and so the will of one supremegod was balanced by that of another.so the two kept flying round and round the edge of heaven, and at first all the gods roared withlaughter, but when they understood the case, th

t theearth, and with it and many mice she filled the bladder, and blew into the bladder till it burst.and there came a great marvel, for the earth which was in the bladder became the round heavenabove, and for three days there was a great rain; the mice became stars or rain. and having madethe heaven and stars and the rain, dianabecame queen of the witches; she was the cat who ruledthe star-mice, the heaven and the rain. page 18 chapter iii.how diana made the stars and the rain.diana was the first created before all creation; in her were all things; out of herself, the first dark-ness, she divided herself; into darkness and light she was divided. lucifer, her brother and son, her-self and her other half, was the light.and when dianasaw that the light was so beautiful, the light which was h

BASIL VALENTINE TWELVE KEYS

ertissued with threads of green, and charmed all by the beauty of her countenance and the fragrance of the flowers which she bore in her hand. she interceded with vulcan, the judge, in the chaldee tongue, and reminded him that a woman was to effect the deliverance of the prisoner. but even to her pleading he turned a deaf ear. twelve keys of basil valentine 19 of 95 while they were still speaking the heaven was opened, and there came forth a mighty animal, with many thousands of young ones, which drove the warder before it, and opening its mouth wide, swallowed venus, its fair helper, at the same time exclaiming with a loud voice: i am born of woman, woman has propagated my seed, and therewith filled the earth her soul is devoted to mine, and therefore i must be nourished with her blood. w

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

rebirth. sa.s.ra consists of six realms: the god, demi-god, human, animal, hungry ghost, and hell realms. the previous schema now intersects this buddhist system. the subterranean realm is associated with the hell realms; the hungry ghost realm overlaps the surface realm of humans, which also includes a host of diverse demonic beings; the human and animal realms are also found on the surface; and the heaven realm is where the gods and demi-gods reside. the intermediate realm is somewhat extraneous in this 13 see haarh 1969, pp. 134-136 for the development of this cosmological scheme. 10 scheme and so has become a location for a great deal of potential involvement, being an expansive abode of many hidden realms and deities.14 geographically, the tibetans have adopted the indian view of a un

BLAVATSKY H P ANTHROPOGENESIS

rred to in various ways in rig vedic verse, such as "nought was" called, later on "parabrahm" the[[diagram (ain, nothing, or the "ain-soph" of the kabalists, and again, the "spirit (of god) that moves upon the face of the waters, in genesis. all these are identical. moreover, in genesis, ch. i, v. 2, is placed as verse 1 in the secret kabalistic texts, where it is followed by the elohim "creating the heaven and the earth" this deliberate shifting of the order of the verses was necessary for monotheistic and kabalistic purposes. jeremiah's curse against those elohim (gods) who have not created the heavens and the earth, ch. x, v. 11, shows that there were other elohim who had. ii. the "heavenly" manu-swayambhuva, who sprang from swayambhu-narayana, the "self-existent" and adam kadmon of the

ns with the greeks, and rakshasas and daityas with the indian races. such was the secret and mysterious origin of all the subsequent and modern religions, especially of the worship of the later hebrews for their tribal god. at the same time this sexual religion was closely allied to, based upon and blended, so to say, with astronomical phenomena. the lemurians gravitated toward the north pole, or the heaven of their progenitors (the hyperborean continent; the atlanteans, toward the southern pole, the pit, cosmically and terrestrially- whence breathe the hot passions blown into hurricanes by the cosmic elementals, whose abode it is. the two poles were denominated, by the ancients, dragons and serpents- hence good and bad dragons and serpents, and also the names given to the "sons of god (so

le, being therefore called the pit, while observing, toward the northern pole that a certain circuit in the heavens always appeared above the horizon- they called it the mountain. as meru is the high abode of the gods, these were said to ascend and descend periodically; by which (astronomically) the zodiacal gods were meant, the passing of the original north pole of the earth to the south pole of the heaven "in that age" adds the author of that curious work, the "sphinxiad" and of "urania's key to the revelations "at noon, the ecliptic would be parallel with the meridian, and part of the zodiac would descend from the north pole to the north horizon; crossing the eight coils of the serpent (eight sidereal years, or over 200,000 solar years, which would seem like an imaginary ladder with eig

e poles. herodotus (thalia, no. 77) tells posterity that when cambyses entered the temple of the kabirim, he went into an inextinguishable fit of laughter, on perceiving what he thought a man erect and a woman standing on the top of her head before him. these were the poles, however, whose symbol was intended to commemorate "the passing of the original north pole of the earth to the south pole of the heaven" as perceived by mackey* but they represented also the poles inverted, in consequence of the great inclination of the axis, bringing each time as a result the displacement of the oceans, the submersion of the polar lands, and the consequent upheaval of new continents in the equatorial regions, and vice versa. these kabirim were the "deluge" gods. this may help us to get at the key of th

BLAVATSKY H P COSMOGENESIS

ning, water alone. in that he cast seed. that became a golden egg (v. 6, 7, 8, 9) whence this self-existent lord? it is called this, and is spoken of as "darkness, imperceptible, without definite qualities, undiscoverable as if wholly in sleep (v. 5) having dwelt in that egg for a whole divine year, he "who is called in the world brahma" splits that egg in two, and from the upper portion he forms the heaven, from the lower the earth, and from the middle the sky and "the perpetual place of waters (12, 13) but there is, directly following these verses, something more important for us, as it corroborates entirely our esoteric teachings. from verse 14 to 36, evolution is given in the order described in the esoteric philosophy. this cannot be easily gainsaid. even medhatithi, the son of viraswa

pretations of great dogmatic religions, and especially of sects. let anyone read the first verses of chapter i. of genesis and reflect upon them. there "god" commands to another "god" who does his bidding- even in the cautious english protestant translation of james the first's authorised edition. in the "beginning" the hebrew language having no word to express the idea of eternity "god" fashions the heaven and the earth; and the latter is "without form and void" while the former is no heaven in fact, but the "deep" chaos, with darkness upon its face "and the spirit of god moved upon the face of the waters (v. 2, or the great deep of the infinite space. and this spirit is nara-yana, or vishnu[[footnote(s* see "the holy of holies* the word "eternity" by which christian theologians interpret

rahmins. in one place it is the female creator who is first a germ, then a drop of heavenly dew, a pearl, and then an egg. in such cases- of which there are too many to enumerate them separately- the egg gives birth to the four elements within the fifth, ether, and is covered with seven coverings, which become later on the seven upper and the seven lower worlds. breaking in two, the shell becomes the heaven, and the meat in the egg the earth, the white forming the terres[ footnote(s* the latter appellations are all identical with anima mundi, or the "universal soul" the astral light of the kabalist and the occultist, or the "egg of darkness* weber "akad vorles" pp. 213, 214 et seq[[vol. 1, page] 366 the secret doctrine. trial waters. then again, it is vishnu who emerges from within the egg

s. the vedas are its leaves. he only who goes beyond the roots shall never return, i.e, shall reincarnate no more during this "age" of brahma. it is only when its pure boughs had touched the terrestrial mud of the garden of eden, of our adamic race, that this tree got soiled by the contact and lost its pristine purity; and that the serpent of[[vol. 1, page] 407 the seven-headed dragons. eternity- the heaven-born logos- was finally degraded. in days of old- of the divine dynasties on earth- the now dreaded reptile was regarded as the first beam of light that radiated from the abyss of divine mystery. various were the forms which it was made to assume, and numerous the natural symbols adapted to it, as it crossed aeons of time: as from infinite time itself- kala- it fell into the space and t

. below. and. between each earth, a heaven (firmament) is spread out between each other. and there are in them (these earths) creatures who look different from each other. but if you object and say that all the children of the world came out from adam[[vol. 1, page] 448 the secret doctrine. it is not so. and the lower earths, where do they come from? they are from the chain of the earth, and from the heaven below" etc, etc* irenaeus is our witness (and a very unwilling one, too) that the gnostics taught the same system, veiling very carefully the true esoteric meaning. this "veiling" however, is identical with that of the vishnu purana and others. thus irenaeus writes of the marcosians "they maintain that first of all the four elements, fire, water, earth and air, were produced after the i

BLUE EQUINOX

ll to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men..and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world, to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the book of the law itself. in it we find an absolute rule of life, and clear instruction in every emergency that may befall. what then are its own directions fo

f the heresy were still possible in the hall of wisdom, but this is not as it seems. the disciple is urged to find out his ego and slay it even in the beginning. 36. let not thy .heaven-born. merged in the sea of m y, break from the universal parent (soul, but let the fiery power retire into the inmost chamber, the chamber of the heart, and the abode of the world.s mother. this develops verse 35. the heaven-born is the human consciousness. the chamber of the heart is the anahata lotus. the abode of the world.s mother is the muladhara lotus. but there is a more technical meaning yet.and this whole verse describes a particular method of meditation, a final method, which is far too difflcult for the beginner (see, however, the equinox, on all these points) 37. then from the heart that power s

eaching the highest grade of the second order, that of exempt adept, there are two paths open, the right hand and the left. these are described at length in liber 418, and we must refer the student to that book. but the main point is that on the right hand path, stripping self, the adept becomes nemo, the master of the temple, and returns across the abyss, or rather is flung forth, and appears in the heaven of jupiter.or sphere of another planet.as a morning star or an evening star to bring light to them that dwell upon the earth. on the left hand path, the adept, wishing to keep all that he has, shuts himself up in a tower of silence, there to suffer the progressively degrading agony of slow dispersion. for on the right hand path the master of the temple is.momentarily.after a fashion.at

iber i, the equinox, vol. i, no. 7. 78. nay, o thou candidate for nature.s hidden lore! if one would follow in the steps of holy tathagata, those gifts and powers are not for self. it should be noticed that this is not quite identical with the way in which the master of the temple detaches the being that was once called .self. to fling it down from the the equinox 112 abyss that it may .appear in the heaven of jupiter as a morning star or as an evening star, to give light to them that dwell upon the earth. this magus is a much stronger person than the master of the temple. he is the creative force, while the master is merely the receptive. but in these verses 78, 79, 80, it might be very easily supposed that it was merely a recapitulation of the former remarks, and i am inclined to think t

CASE PAUL F THE BOOK OF TOKENS

n zain* 1 i am the sword, the sword which is understanding, dividing between the darkness and the light at creation's dawn. 2 not by addition doth the multiplicity of creatures come into existence, for i, the source of all, am one, one and alone, even as it is written "beside me there is nothing" verily the beginning of all things is division, as moses saith" in the beginning the elohim cut apart the heaven and the earth" 3 that, therefore, which to purblind eyes seemeth to be another than myself, that which to the deluded appeareth as somewhat fashioned by my hand, into which i enter not [75] t h e book of t o k e n s the wise know as a portion of mine own being set apart for my regard by mine unfathomable power of self-reflection. this power the secret wisdom calleth the mother. it is th

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ome broth with a little draught of wine, by which i well observed that we were not here for our pleasure. for when we had finished our day s work, too, everyone had only a mattress laid on the ground for him, with which we were to content ourselves. for my part i was not very much bothered about sleeping, and therefore walked out into the garden, and at length came as far as the wall; and because the heaven was at that time very clear, i could well drive away the time in contemplating the stars. by chance i came to a great pair of stone stairs, which led up to the top of the wall. and because the moon shone very bright, i was so much the more confident, and went up, and looked a little upon the sea too, which was now exceedingly calm. and thus having good opportunity to consider more about

DAVID ICKE CHILDREN OF THE MATRIX

he sumerian god dumazi or damu (the "only begotten son" or "son of the blood) who provided the blueprint for all the later sons of god, including jesus. the hebrews inherited tammuz (also known as adonis) from the babylonians and the roman records refer to tammuz as the chief god of the jews. the jewish calendar still has a month named after tammuz, who was known as "the serpent who emanated from the heaven-god, anu."3 and anu was the head of 198 children of the matrix the anunnaki, the sumerian tablets say. the mesopotamian kings were said to be of the bloodline of tammuz, just as sir laurence gardner claims that the merovingian "true" royal line is the bloodline of jesus. it was said that the land was given life by the blood of tammuz and he was a healer, saviour, and a shepherd who look

nd in the old testament texts they refer again and again to god in the plural, as with elohim. the jewish singular "god, el, comes from the name elohim, which is plural. the elohim were the anunnaki, and the serpent goddess, el, in the edda relates to all this. but in the english translations the plural gods are turned into the singular god. the first line of genesis "in the beginning god created the heaven and the earth" actually reads in the hebrew "in the beginning the gods created the heavens and the earth" the word elohim, plural, is used 30 times in genesis and 2,570 times in all.14 these include the terms "and the elohim said let us make men in our image; the elohim said "come let us go down" in the story of the tower of babel; and "behold, the man has become like one of us, to know

DAVID ICKE THE BIGGEST SECRET

of the pope, that: if anyone assert the fabulous pre-existence of souls and shall submit to the monstrous doctrine that follows from it, lethim be. excommunicated. the monstrous doctrine was that we live forever on aneternal journey of evolution through experience and we are all responsible for ouractions in this physical life or a future one. an acceptance of reincarnation took awaythe power of the heaven or hell mob to frighten people into doing as they, sorry, god,said. the knowledge continued to be sucked from the public domain. after constantinethe great, came other emperors who influenced the course of the fast emergingchristian creed. among them was theodosius who made christianity the officialreligion of the empire in 380. the power of the men in frocks grew enormously as thebabyl

DEMONIC BIBLE

mps whose numbers are as the first, the ends, and the contents of time. therefore come you and obey your creation, visit us in peace and comfort. conclude us as receivers of your mysteries; for why? our lord and master is all one (lavey) the mighty sounds have entered into the third angle and are become as seedlings of folly, smiling with contempt upon the earth, and dwelling in the brightness of the heaven as continual comforters to the destroyers of self. unto whom i fastened the pillars of gladness, the lords of the righteous, and gave them vessels to water the earth with her creatures. they are the brothers of the first and the second, and the beginning of their own seats which are garnished with myriad ever-burning lamps, whose numbers are as the first, the ends, and the contents of t

DONALDTYSON CORONZON

context of enochian magic that in the book of enoch the term watchers is applied to these angels. they are also characterized as stars. the watchers look down from heaven upon the daughters of mankind, and desire them for their beauty "and it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. and the angels, the children of the heaven, saw and lusted after them, and said to one another 'come, let us choose us wives from among the children of men and beget us children' and semjaza, who was their leader, said unto them 'i fear ye will not indeed agree to do this deed, and i alone shall have to pay the penalty of a great sin' and they all answered him and said 'let us all swear an oath, and all bind ourselves by mutual

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

f the inundation and lord of the cataract at elephantine. he dwelt in annu, but he was lord of elephantine, and "the builder of men, the maker of the gods, and the father from the beginning" elsewhere he is said to be ari enti-s qemam unenet sa xeperu tef maker of things which are, creator of what shall be, the beginning of beings, father tefu ma ma of fathers, and mother of mothers. he supported the heaven upon its four pillars in the beginning, and earth, air, sea, and sky are his handiwork. he is depicted in the form of a man having a ram's head and horns surmounted by plumes, ur i with disks, etc; in one hand be holds the sceptre and in the other the emblem of life. occasionally he is hawk-headed, and in one representation he holds the emblem of water, in each hand. on a late bas-relie

g son, self-begotten, who didst give thyself birth (13) o thou mighty one, of myriad forms and aspects, king of the world, prince of annu, lord of eternity and ruler of the everlasting, the company of the gods rejoice when thou risest and when thou sailest (14) across the sky, o thou who art exalted in the sektet boat. homage to thee, o amen-ra, thou who dost rest upon maat, thou who passest over the heaven, and every face seeth thee. thou dost wax great as thy (15) majesty doth advance, and thy rays are upon all faces. thou art unknown and canst not be searched out. his fellow except thyself; thou art (16) the only one [men] praise thee in thy name [ra, and they swear by thee, for thou art lord over them. thou hast plate i. http//www.sacred-texts.com/egy/ebod/ebod13.htm (5 of 6 [8/10/2001

the two parts of heaven, thou lord who livest and art established, o my lord! homage to thee, o thou who art ra when thou risest, and tmu (7) when thou settest in beauty. thou risest and shinest upon the back of thy mother [the sky, o thou who art crowned king (8) of the gods. nut doth homage unto thee, and everlasting and never-changing order embraceth thee at morn and at eve. thou stridest over the heaven, being glad of heart, and the lake (9) testes is at peace. the fiend hath fallen to the ground; his arms and his hands have been hewn off, and the knife hath severed the joints of his body. ra hath a fair wind (10; the sektet boat goeth forth and sailing along it cometh into port. the gods of the south and of the north, of the west and of the east praise thee (11) from whom all forms of

may pass in peace, for i am just and true; i have not spoken lies wittingly, nor have i done aught with deceit" next: plate xx. plate xix. http//www.sacred-texts.com/egy/ebod/ebod26.htm (2 of 2 [8/10/2001 11:28:27 am] sacred texts egypt index previous next plate xx. vignette: osiris and isis in a sepulchral shrine. text [chapter xv (i) a hymn of praise to ra when he riseth in the eastern part of the heaven. they who are in (2) his train rejoice, and lo! osiris ani in triumph saith "hail, thou disk, thou lord of rays, who risest (3) in the horizon day by day. shine thou with thy beams of light upon the face of osiris ani, who is victorious: for he singeth hymns of praise unto thee at (4) dawn, and he maketh thee to set at eventide with words of adoration. may the soul of osiris ani, the tr

osiris, the scribe ani, triumphant, declareth his (25) praise of thee when thou shinest, and when thou risest at dawn he crieth in his joy at thy birth (26 "thou art crowned with the majesty of thy beauties; thou mouldest thy limbs as thou dost advance, and thou bringest them forth without birth-pangs in the form of ra (27, as thou dost climb up into the upper air. grant thou that i may come unto the heaven which is everlasting, and unto the mountain [where dwell] thy favoured ones (28) may i be joined unto those shining beings, holy and perfect, who are in the underworld; and may i come forth with them to behold thy beauties when thou shinest (29) at eventide and goest to thy mother nut. next: plate xxi. plate xx. http//www.sacred-texts.com/egy/ebod/ebod27.htm (2 of 2 [8/10/2001 11:28:29

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

10) and the book of enoch. vartan (or vertabied, the thirteenth-century armenian poet and historian, described them under the same terms, but expressly stated: these orders differ from one another in situation and degree of glory, just as there are different ranks among men, though they are all of one nature. this description, and all others resembling it (the twelve heavenly worlds of plato, and the heaven of the chinese, for example, can be understood as landmarks serving to denote the heights human intelligence has reached at various times in the attempt to represent the eternal and infinite in precise terms. seventeenth-century mystic jakob boehme recognized the whole deep between the stars, as the heaven of one of the three hierarchies, and placed the other two above it; in the midst

pp comet. the photo seemed to show a white circular object following the comet. brown stated emphatically that the object was a spacecraft. as it turned out, brown s statement found its way to a small group of believers in san diego, california, who were looking for a spaceship to arrive and carry them away from earth. their belief in his statement became one factor leading to the mass suicide of the heaven s gate group at the spring equinox. brown was, of course, in no way responsible for the suicide; his statement just happened to fit into their worldview. sources: brown, courtney. cosmic explorers: scientific remote viewing, extraterrestrials, and a message for mankind. new york: dutton, 1999. cosmic voyage: a scientific discovery of extraterrestrials visiting earth. new york: dutton, 1

ted into english. sources: ebertine, reinhold. applied cosmobiology. aalen, germany: ebertin verlag, 1972. combination of solar influences. aalen, germany: ebertin verlag, 1972. holden, james h, and robert a. hughes. astrological pioneers of america. tempe, ariz: american federation of astrologers, 1988. eblis (or iblis) the satan of the mohammedans. it was said that eblis was an inmate of azaze, the heaven nearest god, and when the angels were commanded to bow down to the first man, he was the chief of those who rebelled. they were cast out of azaze, and eblis and his followers were sentenced to suffer in hell for a long time. it was supposed that he was composed of the elements of fire and that he succeeded the peris (fairylike nature spirits) in the government of the world. ebon, martin

und: take a cat, black all over, and which has been killed; prepare a writing tablet, and write the following with a solution of myrrh, and the dream which thou desirest to be sent, and put in the mouth of the cat. the text to be transcribed runs: keimi, keimi, i am the great one, in whose mouth rests mommom, thoth, nauumbre, karikha, kenyro, paarmiathon, the sacred ian ice ieu aeoi, who is above the heaven, amekheumen, neunana, seunana, ablanathanalba [here follow further names, then] put thyself in connection with n.n. in this matter [as to the substance of the dream named] but if it is necessary then bring for me n.n. hither by thy power; lord of the whole world, fiery god, put thyself in connexion with n.n. hear me, for i shall speak the great name, thoth! whom each god honours, and ea

rch 8, 2000. loka in hindu religion, a term for a world or division of the universe. for general purposes, there are three lokas: heaven, earth, and hell, but different philosophical schools have enumerated seven or even eight lokas. the seven lokas are: bhurloka (earth, bhwar-loka (space between earth and the sun, inhabited by semi-divine beings, swar-loka (region between the sun and polar star, the heaven of the god indra, mahar-loka (the abode of great sages and saints, jana-loka (abode of the sons of the god brahma, tapar-loka (abode of other deities, and satya-loka or brahma-loka (abode of brahma, where souls are released from the necessity of rebirth. in buddhism, there are three worlds.or world systems. named lokas: the kamaloka (world of desire, the rupaloka (world of matter or for

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ast imperfect experience has gathered only a comparatively small amount of thought and is, therefore, unable to perceive more than a small part of the surroundings. it follows from this that although the individual s bliss is inconceivably great, the sphere of action is very limited. this limitation, however, becomes less and less with the individual s abode there after each fresh incarnation. in the heaven world-division into which we awake after dying in the astral world, we find vast, unthought-of means of pursuing what has seemed to us good.art, science, philosophy and so forth. here, all these come to a glorious fruition of which we can have no conception, and at last the time arrives when one casts aside the mental body and awakens in the causal body to the still greater bliss of the

ion (1958.62) where she worked on experiments connected with survival and mediumship and assisted in a survey of death-bed hallucinations. sources: nester, marian l. new methods of parapsychology. tomorrow 9, no. 4 (1961. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. nettles, bonnie lu truesdale (1924.1985) bonnie lu truesdale nettles, cofounder of the heaven s gate group, known for having ended its existence with the suicide of 39 members in 1997, was born in houston, texas. she grew up in a baptist home, married, and became the mother of four children. she graduated from the herman hospital school of professional nursing in 1948 and subsequently worked as a registered nurse. in midlife, she developed an interest in things occult and in feb

ribed in archidoxa his own recipe for the completion of it, and profited by the occasion to criticize his fellow-workers. i omit what i have said in different places on the theory of the stone; i will say only that this arcanum does not consist in the blast [rouille] or flowers of antimony. it must be sought in the mercury of antimony, which, when it is carried to perfection, is nothing else than the heaven of metals; for even as the heaven gives life to plants and minerals, so does the pure quintessence of antimony vitrify everything. this is why the deluge was not able to deprive any substance of its virtue or properties, for the heaven being the life of all beings, there is nothing superior to it which can modify or destroy it. take the antimony, purge it of its arsenical impurities in

bserved: i understand that arabian traditions represent this city and its neighbourhood to form the site of the lost paradise, and certainly i should think that no place upon earth was better calculated to answer one s ideas of eden. the vast and fruitful plain, with the seven branches of the blue stream which irrigate it. the majestic framework of the mountains.the glittering lakes which reflect the heaven upon the earth.its geographical situation between the two seas.the perfection of the climate. every thing indicates that damascus has at least been one of the first towns that were built by the children of men.one of the natural halts of fugitive humanity in primeval times. it is, in fact, one of those sites pointed out by the hand of god for a city.a site predestined to sustain a capit

ue events in the future. preta hindu term for the soul of a departed. after death the soul was said to inhabit a subtle body the size of a man s thumb and remain in the keeping of yama, judge of the dead. punishment or reward arises for the preta depending upon the actions of the individual s life and may involve many rebirths. eventually through faith and enlightenment, the soul is translated to the heaven of the pitris (the manes or progenitors of the human race. prevision foreknowledge of the future acquired in a visual form. reportedly, such visions are mostly spontaneous, but there are means of experimentally inducing them through crystal gazing and other forms of divination. in the experiments of col. eugene rochas, he supposedly took his hypnotic subjects on longitudinal passes into

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

7: 58. hewes, hayden, and brad steiger, eds, 1976. ufo missionaries extraordinary. new york: pocket books. hoffmann, bill, cathy burke, and the staff of the new york post, 1997. heaven s gate: cult suicide in san diego. new york: harper-paperbacks. niebuhr, gustav, 1997. on the furthest fringes of millennialism. new york times (march 28. oliver, evelyn dorothy, 1997. graduating to the next level: the heaven s gate tragedy in the context of new age ideology. syzygy 6,1 (winter/ spring: 43 58. peters, ted, 1977. ufos god s chariots? flying saucers in politics, science, and religion. atlanta, ga: john knox press. steiger, brad, 1976. gods of aquarius: ufos and the transformation of man. new york: harcourt brace jovanovich. 248 the two ulkt ulkt, a martian, introduced himself through automatic

FAUST

this blithe throng; not what the slave is, asks the lord, but how he serves. therefore be silent, grin and jeer at them no more. hast thou the palace of the king kept well till now, in place of mistress, to thy credit shall it stand; but now that she has come in person, step thou back lest punishment be thine, not merited reward. phorkyas to threaten her domestics doth remain the right the which the heaven-blest ruler s lofty consort earned indeed through many a year of prudent governance. since thou, now recognized, dost tread thine ancient place anew and once again as mistress and as queen, lay hold upon the reins long-slackened, govern now, take in thy keep the treasure, all of us thereto. but first of all protect me now, the older one, against this crowd that by thy swan-like beauty a

one rend the lusts that slave them? whose foot does not slip awhile on steep, slippery places? whom befool not glance and smile, flattery s breath and phrases? the mater gloriosa soars into view. chorus of penitent women. to heights art soaring of realms eternal, hear our imploring, matchless, maternal, of grace supernal! magna peccatrix (st. luke, 7-36. by the love that ever glowing for thy son, the heaven-born, shed warm tears to balsam flowing spite of pharisaic scorn; by the box whose ointment precious dropped its perfume rare and sweet; by the locks whose gentle meshes dried the saviour s holy feetmulier samaritana (st. john, 4. by the well to which were driven abram s herds in days of yore; by the pitcher once twas given our dear saviour to restore, by the spring, rich and supernal

FOCUS OF LIFE

nating. there is no women as such. again i say, death is the great chance and there grasp where thou hast before failed in body. if fate is life, then death is the hazard to alter fate! a world where will creates the afterthought in its own image. for most, death will hold mainly blank pages, but were we ever treated all alike? study your dreams in this life, it may help you in the death posture. the heaven of aaos "all things are subject to resurrection" thus spake smiling aaos, on rising from the dead. then turning towards his shadow "i come! the changing word that destroys religion, a vortex wind that shall jest in temples! again! a reveller in the marshalled order of the sexes, the mad anarch of desires, the wild satyr of wolfish kisses! once again to earth, o thou whirlwind of desire

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

with the ascent through the spheres in the pimander, where there are seven vices with the planets which 29 ficino's "pimander" and the "asclepius" the initiate abandons on his upward path' the punishments of matter are thus really the influences of the stars, for which are substituted, in the regenerative experience, virtues which are divine powers which free the soul from the material weight of the heaven and its influences. the powers are one in the word, and the soul thus regenerated becomes itself the word and a son of god.2 trismegistus has passed on to tat the experience which he himself has had, and the powers sing in tat the hymn of regeneration "let all nature listen to the hymn. i will sing the lord of creation, the all, the one. open, oh heavens, winds retain your breath, let t

eet together in an egyptian temple. no others were admitted, for it would be impious to divulge to the masses a teaching entirely filled with the divine majesty. when the fervour of the four men and the presence of god had filled the holy place, the divine love divinus cupido)1 began to speak through the lips of hermes. all descends from heaven, from the one who is the all, by the intermediary of the heaven. attend carefully to this, with full application of your divine intellect, for the doctrine of the divinity is like a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies there are spread throughout the world continual effluvia, through the souls of all species and of all individuals from one end to the other of nature. matter has been prepar

he gods will separate themselves from men, deplorable divorce. only the evil angels will remain who will mingle with men, and constrain them by violence miserable creatures to all the excesses of criminal audacity, engaging them in wars, brigandage, frauds, and in everything which is contrary to the nature of the soul. then the earth will lose its equilibrium, the sea will no longer be navigable, the heaven will no longer be full of stars, the stars will stop their courses in the heaven. every divine voice will be silenced, and will be silent. the fruits of the earth will moulder, the soil will be no longer fertile, the air itself will grow thick with a lugubrious torpor. such will be the old age of the world, irreligion, disorder, confusion of all goods. when all these things have come to

statues in the temples, the "terrestrial gods, were animated by knowing the occult properties of substances, by arranging them in accordance with the principles of sympathetic magic, and by drawing down into them the life of the celestial gods by invocations. so it would become a legitimate practice for a philosopher, even a devout practice associated with his religion, to "draw down the life of the heaven" by sympathetic astral magic, as ficino advised in his work on magic, the de vita coelitus comparanda. the rehabilitation of the asclepius, through the discovery of the corpus hermeticum, is, i believe, one of the chief factors in the renaissance revival of magic. and this can only be understood by reading the asclepius in the context of ficino's pimander, and the pious interpretations

decan images, and whom ficino cites by name5 in his treatise de vita coelitus comparanda, a possible translation of which might be "on capturing the life of the stars. he would also find much encouragement for the practice of magic in certain of the neo- 1 asclepius c.h, ii, p. 332. 2 c.h, i, p. 61; ficino, p. 1843. 3 c.h, i, p. 114; ficino, p. 1847. 4 asclepius (c.h, ii, pp. 318 ff. jupiter, as the heaven, and the sun, rank as the highest gods in the list, followed by the thirty-six decans; last and below these are the planets, in which jupiter and sol figure again but now only in a lower capacity as planets. see above, pp. 36-7. 5 see below, p. 73. 56 hermes trismegistus and magic platonic authors whom he studied and translated, particularly proclus, or lamblichus"'on the egyptian myste

FREEMASON BLUEBOOK

secrecy, and practice charity. it is so far interwoven with religion as to lay us under obligations to pay that rational homage to deity which at once constitutes our duty and our happiness. it leads the contemplative to view with reverence and admiration the glorious works of creation, and inspires him with the most exalted ideas of the perfections of his divine creator. in six days god created the heaven and the earth, and rested upon the seventh day; the seventh therefore our ancient brethren consecrated as a day of rest from their labors, thereby enjoying frequent opportunities to contemplate the glorious works of the creation and to adore their great creator. peace, unity and plenty* of the globes. the globes are two artificial spherical bodies, on the convex surface of which are rep

FULLER J F C SECRET WISDOM OF THE QABALAH

buried on mount nebo. bo, bod, boden, and in china fo, are all gods of wisdom. amongst the buddhists and brahmins the day of wisdom is wednesday. amongst the scandinavians we have wo, wod, and woden; in egypt, thoth; in classical greece, hermes; and among the romans, mercury- all gods of wisdom, whose day is the fourth day of the week, wednesday, upon which god created glights in the firmament of the heaven to divide the day from the night h. 13 wisdom is not only the creator of the universe but also the mediator between the uncreated and the created- god and man. in the form of 'hokmah, the son of kether, wisdom renders comprehensive the abstract thought in an association of ideas. philo names it messiah, and st. john christ. st. paul says: but we speak the wisdom of god in a mystery, eve

under the bodhi tree, the tree of wisdom, meditating on the sorrows of mankind, and there he was transfused with so stupendous a magnetic power that even today his followers number one hundred and fifty millions. christ, brought up in poverty, from the age of twelve to thirty disappeared from the world, and during this long period no single mention is made of him. then through baptism and prayer the heaven was opened, and the holy ghost descended in a bodily shape like a dove [symbol of binah] upon him, and a voice came from heaven, which said, thou art my beloved son; in thee i am well pleased. 7 today his nominal and actual followers still number six hundred and eighty millions. mahomet, at the age of thirty-five, retired into a cave and was visited by the angel gabriel, the messenger o

GILBERT THE MAGICAL MASON

of deciding some point in dispute or of choosing a course of action by means of a book is of old date. in the middle ages the bible was frequently used, and is still used among the people of the celtic fringe; the book was opened by chance, and the words of some previously agreed part of a page were taken as answering a question. sun,moon,andstars divination by mathematical calculations regarding the heaven255 ly bodies is a very large subject which has been dealt with in a separate essay on astrology;butapart from a serious study of the motions of the heavenly bodies, many omens relating to the sky, sun, moon and stars were observed, and conclusions drawn from them by all ancient peoples. comets were always deemed to bring on misfortunes and so were eclipses, both of the sun and moon. sum

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

e and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since before the birth of the ages time! thy majesty golden, vast and eternal, shineth above the heaven of stars! above them art thou exalted. o thou flashing fire, there thou illuminateth all things with thine insupportable glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee- replete with the numberless forms wherewith thou hast fill

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shineth above the heaven of stars. above them art thou exalted. o thou flashing fire, there thou illuminatest all things with thine insupportable glory, whence flow the ceaseless streams of splendour which nourish thine infinite spirit. this infinite spirit nourishest all and maketh that inexhausible treasure of generation which ever encompasseth thee replete with the mumberless forms wherewith thou hast filled

GOLDEN DAWN RITUALS C C1

see that thou use the divine names with reverence and humility "for cursed is he that taketh the name of the vast one in vain" when invoking a planet, or planets, draw the hexagram in the quarter of the zodiac where the planet thou invokest is. it is a good investment for the adept to purchase an ephemeris. let the adept, therefore, erect an astrological figure of the positions of the planets in the heaven at the actual time of working. the time when the planet rises above the horizon on its day of working is the most potent. in any event, the correct day and planetary hour must be employed for maximum effect. in general, the waxing moon is the time best suited for invoking the planets to use their force to attract, and the waning moon is best to repel planetary force. 11 l k y f b c l k

GOLDEN DAWN RITUALS D

hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel violet l wyhh q simeon amnitziel crimson "the heaven is above and the earth is beneath. betwixt the light and the darkness do vibrate the colors of life. i supplicate those powers and forces governing the powers and forces of the nature, place and authority of the sign (zodiacal) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tri

GOLDEN DAWN RITUALS ZAM20

. thou doest what thou wilt with thy mighty arm and none can escape from thee. thou alone helpest in their necessity the humble, the meek-hearted and the poor who submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, unto such a one art thou propitious. who should not praise thee, then, o lord of the universe, unto whom there is none like, whose dwelling is in the heaven and in every virtuous and god-fearing heart? o, god, the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself, i am nothing, in thee i am self, and exist in thy selfhood from nothing. live thou in me and bring me unto that self which is in thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine

GOLDEN DAWN RITUALS ZAM3

and and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings" step 13 upon reaching the heaven of levanah, let the adept stand in the sign of the enterer, projecting the healing light to the golden wand of the chief adept, who having purified himself and risen unto his h

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

red within where adad, lord of the storm was riding. a stupor of despair went up to heaven when the god of the storm turned daylight to darkness, when he smashed the land like a cup. on the first day the tempest blew swiftly and brought the flood. no man could see his fellow. nor could the people be distinguished from the sky. even the gods were afraid of the flood. they withdrew; they went up to the heaven of anu and crouched in the outskirts. the gods cowered like curs while ishtar cried, shrieking aloud, have i given birth unto these mine own people only to glut with their bodies the sea as though they were fish? 4 meanwhile, continued utnapishtim: for six days and nights the wind blew, torrent and tempest and flood overwhelmed the world, tempest and flood raged together like warring ho

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

nd to the ways of man. lam_ hold the talisman of nemo in your left hand and your sword in your right hand and say, nem o-em oa-m oad-oado (neh-moh-eh-moh ah-moh-ah-deh-oh-ah-doh) i am nemo (neh-moh. therefore, i am lord 322 of the city of the pyramids, and prince in the palace of understanding. with my piercing sword of truth, i am as a flaming sword. i drop through the abyss and i will appear in the heaven of jupiter as a morning star, or as an evening star. and my light will shine upon the earth and bring hope and help to those who dwell in the darkness of thought and who drink of the poison of life. part 7. return to your physical body and surroundings. use your wand to execute the banishing rituals of the pentagram and hexagram. 323 the ritual of lahalasa the magical word lahalasa is f

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

from asaheimr, yet visits are paid on both sides. it is in this connexion that they sometimes leave on us the impression of older nature-gods, who had to give way to a younger and superior race; it is only natural therefore, that in certain giants, like ecke and fasolt, we should recognise a pre cipitate of deity. at other times a rebellious spirit breaks forth, they make war upon the gods, like the heaven- scaling titans, and the gods hurl them down like devils into hell. yet there are some gods married to giantesses: niorsr to skasi the daughter of thiassi, th6rr to larnsaxa, freyr to the beautiful ger3r, daughter of gymir. gunnlos a giantess is osin s be loved. the asin gefiun bears sons to a giant; borr weds the giant botyorn s daughter bestla. loki, who lives among the ases, is son t

, p. 747; this agrees with the oft-repeated sentiment, that the day brings bliss, the night sorrow. we say, happy as the day/ and shaksp( jocund day; reinolfc von der lippe er verblide als der dag; ms. 2, 192 of depart ing day, der tac sin wunne verlat. especially do birds express their joy at the approach of day: gasst inne swaef o]?8bt hrasfn blaca heofenes wynne bliff-jwort bodode/ beow. 3598; the heaven s bliss that the raven blithe-hearted announces is the breaking day. i am as glad as the hawks that dewy-faced behold the dawn (dogglitir dagsbrun sid, saem. 167b; nu ver&lt;5r hann sva feginn, sem fugl degi, 3 yilk. saga, cap. 39, p. 94; horn was as fain o fight as is ihefoule of the light when it ginneth dawe/ horn and bimen. 64, p. 307; ich warte der frouwen min, reht als des tag

ree, asjcr yggdrasils, which links heaven, earth and hell together, of all trees the greatest and holiest. it is an ash (askr, whose branches shoot through all the world, and reach beyond heaven. three roots spread out in three directions, one striking toward the ases into heaven, another to the hrim]?urses, the third to the under world. from under each root gushes a miraculous spring, namely, by the heaven root ur&arbrunnr (p. 407, by the giants root mimisbrunnr, by the hell root hvergelrnir, i.e. the roaring (or the old) cauldron, olla stridens (p. 563. all these wellsprings are holy: at the ursar-well the ases and norns hold their council, the giants well is watched by a wise man mimir (p. 379, i know not whether a sage old giant himself or a hero, anyhow a semidivine being, or nearly s

HEAVEN HELL

ighbourbood of thebes, and that the last-mentioned aat, i.e, kher-aha, represents a region quite click to view aat xiii. click to view aat xiv. close to heliopolis; if this be so, sekhet-aaru was probably situated at no great distance from abydos, near which was the famous "gap" in the mountains, whereby the spirits of the dead entered the abode set apart for them. we see from this list also that the heaven provided for the blessed was one such as an agricultural population would expect to have, and a nation of farmers would revel in the idea of living among fields of wheat and barley, the former being p. 42 between seven and eight feet, and the latter between nine and ten feet high. the spirits who reaped this grain are said to have been nine cubits, i.e, over thirteen feet, in height, a

merable benefits upon earth. the texts giving these facts are most important, for they prove that in early times the abode of the blessed was believed to be in urnes, and that the making of offerings to the dead was inculcated as a meritorious act, and that it was believed to bring blessings upon him that made the offering even whilst he was upon earth. it may also be noted in passing p. 116 that the heaven urnes was somewhat exclusive, for only the followers of osiris and ra were admitted. footnotes 113:1 this is a name given to the serpent which is seen attacking an ass in the xith chapter of the book of the dead, and which is a form of the god set; the ass is probably a form of the sun-god ra. the eater of the great phallus, i.e, the ass, was also a power of evil, yet here he is found s

HELENA BLAVATSKY NIGHTMARE TALES

as he had greeted the husband of eurydice before him. charmed with the magicsounds of his violin, the wheel of ixion was at a standstill once more, thus affording relief to the wretchedseducer of juno, and giving the lie to those who claim eternity for the duration of the punishment ofcondemned sinners. he perceived tantalus forgetting his never-ceasing thirst, and smacking his lips as hedrank in the heaven-born melody; the stone of sisyphus becoming motionless, the furies themselves smilingon him, and the sovereign of the gloomy regions delighted, and awarding preference to his violin over thelyre of orpheus. taken au serieux, mythology thus seems a decided antidote to fear, in the face of theologicalthreats, especially when strengthened with an insane and passionate love of music, with f

ISIS UNVEILED

. 61. a. rmb: cydopaedia. art 'kabkla' digitizecoy google 3e isis dntehed that heaven and earth were the first works of god. he only said that god created heavea and earth through the prindpu, who is his son. it is not the time he points to, but to the immediate author of the creatichi" angels, according to augustine, were created b^ore the firmament, and according to the esoteric interpretation, the heaven and earth were cre- ated after that, evolving from the second principle or the logos the creative deity "the word priticipe" says beausobre* quoting augus- tine "does not mean that the heaven and earth were created before anything else, for, to begin with, the angeu were created before that; but that god did everything through his wisdom, which u his verlmm, and which the christian bme

m on high. at the gate of the house of lifh the throne is fitly placed for the lord^ splendor. and there are three habitations" the habita- tions of the trimhrti, the hinda trinity, are placed beneath the keystone the golden crescent, in the representation of mem "and there was under his feet [of the god of israel] as it were' a paved work of a sapphire- stone (ei, xziv, 10. under the crescent is the heaven of brahmfi, all paved with sapphires. the paradise^ indra is resplendent with a thousand suns; that of siva (saturn) is in the northeast; his throne is formed of lapis-lazuli and the floor of heaven is of fervid gold "when he sits on the throne he blazes with fire up to the loint" at hardvftr, during the fair in which he is more than ever makddetia the highest god, the attributes and em

JASMUHEEN THE FOOD OF GODS

me nourishment as wu chi, a centre of universal energy from which both heaven and earth are born. the taoist masters say that there are 3 gateways in the body to receive wu chi nourishment and these are the upper tan tien which is our brow chakra, the middle tan tien which is our heart chakra and the lower tan tien which is our sacral chakra and that when tuned, these three energy centers connect the heaven and earth within us. the tao heart has seven layers, seven electromagnetic fields and seven states of compassion. in his free booklet on darkness technology mantak chia writes on page 7: the emanation of infrared light of the big dipper, combined with the violet rays of the north star, has a positive, nurturing effect upon the bodies and minds of those who know how to access it. taoists

KETAB E SIYAH

e is this world or into some other by the transfer of will. i lead to the straight path without a revealed book; i direct aright my beloved and my chosen ones by unseen means. all my teachings are easily applicable to all times and all conditions. now the sons of adam do not know the state of things that is to come. for this reason they fall into many errors. the beasts of the earth, the birds of the heaven, and the fish of the sea are all under the control of my hands. 409 all treasure and hidden things are known to me, and as i desire, i take them from one and bestow them on another. i reveal my wonders to those who seek them, and in due time my miracles to those who receive them from me. but those who are without are my adversaries, hence they oppose me. nor do they know that such a cou

LAITMAN M THE PATH OF KABBALAH

the light from the vessel, is called restriction. the torah begins with the word, bereshit (in the beginning. it is the beginning of the process of the departure of the creation from the creator. the word, bereshit stems from the word, bar (outside, meaning the removal of creation from the creator so as to become a separate spiritual degree between heaven and earth. in the beginning, god created the heaven and the earth. heaven is the sefira of bina, which consists of altruistic properties. earth is the sefira of malchut, which consists of egoistic properties. man s soul hangs between these two properties, which are the basis upon which the entire universe is built. the torah begins with the creation of creation, the upper world, and the creation of man, the soul. but it does not speak of

e directing of the desire must be changed. this is called the correction of the desire, and it is our goal and the only purpose for our being in this world, the lowest of all worlds (states of being. one can either work for the creator or for self; there is no in-between. 320 part six: genesis c h a p t e r 6 .1 t h e s e v e n da y s o f c r e at i o n it is written, in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and the

order to have these attributes, which are necessary for spiritual progress, bina, the highest spiritual degree must demonstrate what we must do and how. that is the mission of the image, the aiding mechanism of bina. this mechanism clothes our souls and produces all the necessary corrections. that is why it is said that through this image, man is created within us. the seventh day of creation and the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2:1-2. our work revolves around the acquisition of the trait of bina. one corrects oneself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

er of the higher levels when they have been lofty. after death the man has to sojourn on each of these levels in turn until he has eliminated its grade of matter from his astral body. the mason who knows this meaning of the symbolical journeys will be prepared after death to use his will so as to vanquish his lower emotions, free himself quickly of the heavier matter, and pass rapidly onward into the heaven-world. 512. the third symbolical journey is trodden in the perfect silence that typifies the highest part of the astral plane, on the very borders of the heaven-world. at the end of this the r.w.m. tells the candidate that the dead man whose experience he has been repeating had at this stage reached the threshold of the heavenly world, where perfect silence lulled the weary senses and c

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

n beyond the bare fact that he had passed the degree. the instruction in the greater mysteries was carried further and deeper as regards science and philosophy; a more advanced course of intellectual training was set before the students, which one might well call a research into the more hidden paths of nature and science. at the same time the study of the life after death was extended to include the heaven-world, the m c into which all must go to receive their wages for the good deeds done on earth; much of this deeper knowledge of the mental plane was taught in the greater mysteries, in the same manner as the facts of the astral life had been taught in the first degree- namely, by representation and drama. the purpose of the mysteries of serapis in the life of the individual initiate was

elfish ends. in the other world he goes on making plans and working them out, but always finds at the point of completion that they are nothing but a dream. the liver of tityus was ceaselessly devoured by vultures. this was symbolical of the raging desire that tears at a man until it is burnt out by suffering. in many such ways desire is purified and the man is able to pass onwards to the life of the heaven-world, which was the subject of instruction in the greater mysteries. 357. within the lesser mysteries, just as in the mysteries of egypt, there existed an inner school for the training of specially selected candidates. these were taught to awaken the senses of the astral plane, so that the teaching given in the mysteries could be verified by them at first hand. as in egypt, the severe

ion took place, were spent by the initiates within the enclosing walls of the temple, and the whole glorious celebration concluded with a festal assembly held outside the temple walls, in which all the citizens took part, afterwards returning quietly to their homes(*les mysteres d eleusis. ch. xi and xii, passim) 365. in the greater mysteries the teaching upon the life after death was extended to the heaven-world; they thus corresponded to some extent to our 2. the initiates were named epoptae, and their ceremonial garment was no longer a fawn-skin, but a golden fleece- whence, naturally, the whole myth of jason and his companions. this symbolized the mental body, and the power definitely to function in it. those who have seen the splendid radiance of all which pertains to that mental plan

repared for this development, but could nevertheless be instructed with regard to the mental plane and the powers and faculties appropriate to it. as in the lesser mysteries men learned the exact result in the intermediate world after death of certain actions and modes of life on the physical plane, so in the greater mysteries they learnt how causes generated in this lower existence worked out in the heaven-world. in the lesser the necessity and the method of the control of desires, passions and emotions was made clear; in the greater the same teaching was given with regard to the control of mind. 367. further teaching upon cosmogenesis and anthropogenesis was also continued. in the greater mysteries instead of being instructed only as to the broad outlines of evolution by reincarnation (w

LIBER ALEPH

t is by this that the tribulations are rolled away as a stone from thy tomb; it is with this that thou art wholly freed from the illusions of distinctions, being absorbed into the body of our lady nuith. may she grant thee this beatitude; yea, not to thee only, but to all that are. n the book of wisdom or folly 139 eq de inferno servorum (of the hell of the slaves) ow, o my son, having understood the heaven that is within thee, according to thy will, learn this concerning the hell of the slaves of the slave- gods, that it is a true place of torment. for they, restricting themselves, and being divided in will, are indeed the servants of sin, and they suffer, because, not being united in love with the whole universe, they perceive not beauty, but ugliness and deformity, and, not being united

ne own experience serve us, because a token of remembrance sufficeth him that is familiar with a matter, which to him that knoweth it not should not be made manifest, no, not in a year of instruction. here first then is one amid the uncounted wonders of that vision; upon a field blacker and richer than velvet was the sun of all being, alone. then about him were little crosses, greek, over-running the heaven. these changed from form to form geometrical, marvel devouring marvel, a thousand times a thousand in their course and sequence, until by their movement was the universe churned into the quintessence of light. moreover at another time did i behold all things as bubbles, iridescent and luminous, selfshining in every colour, myriad pursuing myriad until by their perpetual beauty they exha

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

f the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, the body of nuit oliber ccc khabs am pekht an epistle of therion 9 =28, a magus of a a, to his son, being an instruction in a matter of all importance, to wit, the means to be taken to extend the dominion of the law of thelema throughout the whole world. v a a publication in class e 93 10 =18 666 9 =28 pro coll

LIBER CCC KHABS AM PEKHT

to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men!.2.and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world,3 to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the book of the law itself. in it we find an absolute rule of life, and clear instruction in every emergency that may befall. what then are its own directions fo

LIBER CCCXXXV ADONIS

hunger through the infinite space that severs two so long as they cannot rise above into the unity of love. however close lock hands and feet, only one moment may they meet; when in the one pang that runs level liber cccxxxv 14 with death and birth, the royal revel, the lover and the loved adore the thing that is, when they are not. astarte. no more! bury thy face between these hills that threat the heaven, their rosy spears (the gods that fret) tipping thine ears, and with my hair i fll hide thee; and these mine handmaidens shall stand beside thee, and mix their nightingale with lion of the guard that chorus and clash iron, while as a river laps its banks my fingertips caress thy flanks (chorus) men. under the sun there is none, there is none that hath heard such a word as our lord hath

LIBER CCXLII AHA

begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky fs aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aon. alas for me! i faint. thy mystic majesty absorbs this spark. olympa

LIBER CXCVII STORY OF SIR PALAMEDES

ild. by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur.s court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehenge. he rideth eastward, and findeth the sun setting in the west. furious he taketh a viking ship, and by sword and whip fareth seaward. ix. coming to india, he learneth that it glittereth. vainly fighting the waves,the leaves, and the snows, he is swept in the himalayas as by an avalanche into a v

LIBER CXX

nd darkness (the officer removes the mouth wrapping, and kisses the candidate upon the mouth "homage to thee, o ra, who in thy setting art tum-heru-khut, of thou divine one, o thou who hast formulated thy father& made fertile thy mother! thou primeval orb, whence all things arise! when thou appearest in the back of thy bark men shout for joy at thee, thou maker of the gods! thou didst stretch out the heaven wherein thy two eyes might travel, thou didst make the earth to be a vast chamber for thy khus, so that every man might know his fellow. the sektet boat is glad, and the matet boat rejoiceth, and they greet thee with exaltation as thou journeyest along. the god nu is content and thy mariners are satisfied. the uraeus hath overthrown thine enemies& thou hast carried off the legs of apep

the candidate into the boat "i have entered the boat and i sail by the command of ra (place canopy of heaven over the boat "get thee back o serpent dwellers in fire, that maketh to cease the motion of my boat. get thee back to the sky, for that which is in my hand is ready. i stand up in the place of restraint; the boat advanceth taking heed to thy way; thy head is covered up while i sail on over the heaven. i am he who lifteth up strength; i am come; i am become master of the serpents of ra when he setteth in my sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, even i, guide the. wherewith apep is driven back, and i know the divine souls of the west: tum, and sebek the lord of baklan, and hathoor the lady of the evening (the boat

LIBER DCCCLX JOHN ST

donai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! 1 [ac is paraphrasing chaldaan oracles, fragment 198 in westcott edition] liber dccclx 24 thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the midcareer of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born.he only is god, and there is none other god than he! 3.30. walking home with mantra; suddenly a spasm of weeping took me as i cried through the mantra..my god, my god, why hast thou forsaken me..and i have to stop and put it down! a good thing; for it

lmost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were, perfectly sure of him in the simple non-assertive way that a child is sure of its mother, in a state of pleased expectancy, my thoughts quite suppressed in an intent listening, as it were for the noise of the wind of his chariot, as it were for the rustle of his wings. for lo! through the heaven of nu he rideth in his liber dccclx 64 chariot.soon, soon he will be here! into this state of listening come certain curious things. formless flittings, i know not what. also, what i used to call .telephone-cross. voices1.voices of strange people saying quite absurd commonplace things..here, let fs feel it .what about lunch .so i said to him: did you. and so on; just as if one were over

ry of the nature of common things. with what awe does the wise man approach a speck of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth allembracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so

LIBER DXXXVI

the solar system as it actually exists. let him particularly note that unless the apparent size approximate to the real, his practice is wasted. let him then add a comet to the picture; he may find, perhaps, that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, of the body of nuit. 3 [this was written prior to the discovery of pluto. t.s (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20. liber e vel exercitiorvm svb figvra ix v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v

LIBER LIBERI VEL LAPIDIS LAZULI

e with it. 23. i will build it of a single ruby; it shall be seen from afar off. 24. come! let us irritate the vessels of the earth: they shall distil strange wine. 25. it grows under my hand: it shall cover the whole heaven. 26. thou art behind me: i scream with a mad joy. 27. then said ithuriel the strong; let us also worship this invisible marvel! 28. so did they, and the archangels swept over the heaven. 12 liber liberi vel lapidis lazuli 29. strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the north, so do i stand and invoke thee! 30. let them obscure not the sun with their wings and their clamour! 31. take away form and its following! 32. i am still. 33. thou art like an osprey among the rice, i am the great red pelican in the sunset waters. 3

LIBER LVII

number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms a

LIBER LXVII THE SWORD OF SONG

ony to make the rest look light. abides the thick sepulchral changeless shape shapeless, continuous misery whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead indeed. all in christ.s name! and i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 660 666 670 675 680 685 690 695 700 poem does not treat of pal- ontology: nor of poet.s youth: nor of christian infamies. poet forced to mystic position. 20 the sword of song at the whole fabric.nor the seas filled with those innocent agonies of pagan martyrs that once bled, of christian martyrs damned and dead in inter-christian

part from the theosophic rubbish, we find sir edwin arnold writing: whoever saith nirvana is to cease, say unto such they lie. lie is a strong word and should read translate correctly. 1 i suppose it would not scan, nor rhyme: but sir edwin is the last person to be deterred by a little thing like that. dr. paul carus, too, in the gospel of buddha, is pleased to represent nirvana as a parallel for the heaven of the christian. it is sufficient if i reiterate the unanimous opinion of competent scholars, that there is no fragment of evidence in any canonical book sufficient to establish such interpretations in the teeth of buddhist tradition and practice; and that any person who persists in tuning buddhism to his own jew s harp in this way is risking his reputation, either for scholar-ship or

LIBER THISHARB

or in what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a a) from which you descended, joining works (kamma) to sacred reason (the tao) h1 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and become nemo, the return of the current causes him gto appear in the heaven of jupiter as a morning star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to the inner in the path of leo. 11. first method. let the exempt adept first tra

LIBER TRIGRAMMATON

ss was formulated in the universe that as yet was not. but now the imperfection became manifest, presiding over the fading of perfection. also the woman arose, and veiled the upper heaven with her body of stars. 2 liber trigrammaton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. likewise also did certain sons and daughte

sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4 liber trigrammaton and a crust of earth concealed the core of flame. around the globe gathered the wide air. and men began to light fires upon the earth. therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless abode; yea, unto the stainless aboboliber tvrris vel domvs dei svb figvra xvi v a a publication in cl

LIBER XCV THE WAKE WORLD

he is a great big crab in the most lovely glittering armour, and he can just drive! his name in the mysterious name i told you about with eleven letters in it, but be call him jehu for short, because he.s only nineteen years old. it.s important to know though because this journey is the most difficult of all, and without the chariot one couldn.t ever do it, because it is so far.much further than the heaven is from the earth in the dream world. the passage where the twins live is very difficult too. they are two sisters; and one is very pure and good, and they other is a horrid fast woman. but that just shows you how silly dream language is. really there is another way to put it: you can say they are two sisters, and one is very silly and ignorant, and the other has learnt to know and enjo

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

ption of the beast, early in gylfaginning, is memorable. he has just mentioned an old giantess, one of the jarnvidjur (ironwoodites) who gives birth to many sons, all in the form of wolves. and it is said, that the most powerful of that family will be the one who is called managarm. he is filled with the life of all people who die, and he will swallow the heavenly bodies, and bespatter with blood the heaven and all the sky. thence the sun will lose its shine, and winds will not be gentle and will roar hither and yon. snorri is obviously following voluspa, stanzas 40 and 41, and he quotes them directly after this passage. stanza 40 agrees that a jarnvidja gives birth to the families of fenrir, and that one of them will swallow the tungl, gin the form of a troll. h how snorri got from this s

flesh, and mountains from the bones, rocks and gravel from the teeth and molars and bones that were broken. from that blood that ran out of the 324 norse mythology wounds and was flowing aimlessly, they made that ocean, when they made the earth and anchored it down, and they put it around the earth, and most people would find it impossible to cross it. they also took his skull [and] made from it the heaven and put it up over the earth with four sides, and under each corner they put a dwarf; they are called east, west, north, and south. snorri has the sons of bor make a medieval cosmos, with the earth in the center and the sea surrounding it, and he adds the details of the cardinal directions represented by dwarfs holding up the sky. he also adds ymir fs teeth to the micro-macro equation

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

through die walk re and siegfried to an awe-inspiring climax in g tterd mmerung "the twilight of the gods" click to enlarge the nine worlds of the odinic mysteries. the nordic mysteries were given in nine chambers, or caverns, the candidate advancing through them in sequential order. these chambers of initiation represented the nine spheres into which the drottars divided the universe (1) asgard, the heaven world of the gods (2) alf-heim, the world of the light and beautiful elves, or spirits (3) nifl-heim, the world of cold and darkness, which is located in the north (4) jotun-heim, the world of the giants, which is located in the east (5) midgard, the earth world of human beings, which is located in the midst, or middle place (6) vana-heim, the world of the vanes, which is located in the

ment of their own ends. some ancient schools of wisdom taught that all poisonous insects and reptiles are germinated out of the evil nature of man, and that when intelligent human beings no longer breed hate in their own souls there will be no more ferocious animals, loathsome diseases, or poisonous plants and insects. among the american indians is the legend of a "spider man" whose web connected the heaven worlds with the earth. the secret schools of india symbolize certain of the gods who labored with the universe during its making as connecting the realms of light with those of darkness by means of webs. therefore the builders of the cosmic system who held the embryonic universe together with threads of invisible force were sometimes referred to as the spider gods and their ruler was de

(21) appearance of man (22) material human body (23) human soul conferred (24) mystery of adam and eve (25) complete man as the microcosm (26) gift of five human faces acting exteriorly (27) gift of five powers to the soul (28) adam kadmon, the heavenly man (29) angelic beings (30) man in the image of god. the fourth order of gates is termed world of spheres and its divisions are as follows (31) the heaven of the moon (32) the heaven of mercury (33) the heaven of venus (34) the heaven of the sun (35) the heaven of mars (36) the heaven of jupiter (37) the heaven of saturn (38) the firmament (39) the primum mobile (40) the empyrean heaven. the fifth order of gates is termed the angelic world and its divisions are as follows (41) ishim--sons of fire (42) orphanim--cherubim (43) aralim--thron

y. click to enlarge table viii, figure 6. click to enlarge table x, figures 10-15. click to enlarge table ix, figure 9. click to enlarge table xi, figures 1-11 p. 148 table xi, figures 1.-11. figure 1 is the solar system according to genesis. the o on top of the radius of the circle is the dot of eternity--the beginning of beginnings. the whole diameter is the outflow of god, manifesting first in the heaven of heavens--the schamayim, in which region human understanding cannot function. the space from k to i contains the heavens of saturn, jupiter, and mars; l to m, the heavens of venus and mercury; m to h, the heavens of the sun. the letter e is the moon, the circle of the earth. figure 2 is the globe of the earth, showing the houses and signs of the zodiac. figure 3 is the character of th

iscordances. vitruvius thus defines the principle of propriety as conceived and applied by the dionysians "propriety is that: perfection of style which comes when a work is authoritatively constructed on approved principles. it arises from prescription (greek qe atis, from usage, or from nature. from prescription, in the case of hyp thral edifices, open to the sky, in honour of jupiter lightning, the heaven, the sun, or the moon: for these are gods whose semblances and manifestations we behold before our very eyes in the sky when it is cloudless and bright. the temples of minerva, mars, and hercules will be doric, since the virile strength of these gods makes daintiness entirely inappropriate to their houses. in temples to venus, flora, proserpine, spring-water, and the nymphs, the corinth

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

reat liking and affinity, god having destined them for the preservation and guidance of those terrestrial things which are submitted to the power of man. there are different kinds of spirits, according to the things over which they preside, some of them govern the empyrean heaven, others the primum mobil, others the first and second crystalline, others the starry heaven; there are also spirits of the heaven of saturn, which i call saturnites. there are jovial, martial, solar, venerean, mercurial, and lunar spirits; there are also (spirits) in the elements as well as in the heavens, there are some in the fiery region, others in the air, others in the water, and others upon the earth, which can all render service to that man who learns their nature, and knows how to attract them. furthermore

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

od hath vanquished all the demons as truth triumphs over error. that is past in the opinions of men, and the wars of michael against satan are the symbols of movement, and of the progress of spirits. the devil is ever a god of refusal. accredited idolatries are religions in their time. superannuated idolatries are superstitions and sacrileges. the pantheon of phantoms, which are then in vogue, is the heaven of the ignorant. the receptacle of phantoms, whom folly even wisheth for no longer, is the hell. but all this existeth only in the imagination of the vulgar. for the wise, heaven is the supreme reason, and hell is folly. but it must be understood that we here employ the word heaven in the mystical sense which we give it in opposing to it the word hell. in order to evoke phantoms it is s

MEANING OF MASONRY

this lower plane, which, as the pomegranate symbolizes, is many seeded with illusions and vanities. until these false tendencies are eradicated, until the desires of the heart are utterly weaned from external delights, there can be no permanent restoration of the soul to its source, but merely the periodic respite and refreshment that death brings when it withdraws the soul from pluto's realm to the heaven-world, to be follo wed again and again b y periodic descents into material limitations and reascents into discarnate conditions, until it becomes finally purged and perfected. by this great myth, therefore, instruction was imparted as to the history of the soul, its destiny and prospects, and the doctrine of reincarnation* was emphasized. how masonry follows this traditional method of i

, serving as the mould, matrix or vehicle of that life-essence, to give it fixity, form and objectiveness (strength; and lastly the fabricative intellectual principle or logos binding these two together and constituting the whole an intelligent and functionally effective instrument (beauty. of these three principles, or upon these three pillars, was the human soul originally and divinely built in the heaven-world, and our lectures, therefore, rightly say that those three pillars" also allude to solomon, king of israel; hiram, king of tyre; and hiram abiff" because those names personify the indissociable triadic constituents of the divine unity (they are also shown inscribed upon the central symbolic altar in the royal arch degree as further evidence of this divine construction of the human

modern world, with its perverse democratic ideals of equality and uniformity, has lost all sense of the hierarchic principle, which since it obtains in the higher world ought to be reflected in this" order is heaven's first law and, that confessed, some are, and must be, greater than the rest" but masonry preserves the witness to this graduation, and to the existence of separate tiers of life in the heaven-places, in the symbolic distribution of its more advanced members. above the craft lodges there presides the provincial grand lodge; beyond that rules the grand lodge of the nation. theoretically higher than any of these is the royal arch chapter, with the provincial and grand chapters towering beyond that. in the symbolic clothing worn by the members of each of these ranks the observan

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ureswere lifted up from the earth, the wheels were lifted up (ezekiel 1:19)whithersoever the spirit was to go they went, thither was their spirit to go; and the wheelswere lifted up over against them: for the spirit of the living creature was in the wheels.(ezekiel 1:20..and the pillar of the cloud went from before their face, and stood behind them (exodus 4:19..his going forth is from the end of the heaven, and his circuit unto the ends of it: and there isnothing hid from the heat thereof (nehemiah 18:10)and i looked and behold a whirlwind came out of the north, a great cloud and a fire infold-ing itself and a brightness was about it and out of the midst thereof as the color of amber outof the midst of the fire (ezekiel 4:5)and it came to pass, as moses entered into the tabernacle, the cl

res; but we couldnot make them praise or venerate us. so, then, let us try to make obedient, respectful beings who willnourish and sustain us (p. 176)first homo-sapiensthey were endowed with intelligence, they saw and instantly they could see far, they succeeded inknowing all that there is in the world. when they looked, instantly they saw all around them, and theycontemplated in turn the arch of the heaven and the round face of the earth.but the creator and the maker did not hear this with pleasure: it is not well that our creatures, ourworks say; they know all, the large and the small. the serpent kingsthe sumerians state that the first human kings on earth were the offspring of custodial rulers whomated with the human women. those matings entitled the half-human offspring to become the

er. for more information on this tape/cd set, logon to www.taroscopes.com and take the taroscopes touratlantis, alien visitation, and genetic manipulation431 also by michael tsarion videos/dvdastro-theology and sidereal mythologyas long as you consider the stars as something above the head, youwill lack the eye of knowledge (fredrick nietzsche)and god said, let there be lights in the firmament of the heaven todivide the day from the night; and let them be for signs, and forseasons, and for days, and years (genesis 1:14)modern religions grew out of four ancient cults of power, which ruled theworld for millennia. the most powerful of these cults was called the stellarcult, dominant for over 25,000 years. christ and all original magi were ini-tiates of this cult, which gave mankind such scien

MORALS AND DOGMA

mbol referring to this ascent through the spheres of the seven planets. jacob saw the spirits of god ascending and descending on it; and above it the deity himself. the mithraic mysteries were celebrated in caves, where gates were marked at the four equinoctial and solstitial points of the zodiac; and the seven planetary spheres were represented, which souls needs must traverse in descending from the heaven of the fixed stars to the elements that envelop the earth; and seven gates were marked, one for each planet, through which they pass, in descending or returning. we learn this from celsus, in origen, who says that the symbolic image of this passage among the stars, used in the mithraic mysteries, was a ladder reaching from earth to heaven, divided into seven steps or stages, to each of

ity, generosity, and disinterestedness, but no practical, active virtue, nor habitual kindness, self-sacrifice, or liberality. masonry plays about them like the cold though brilliant lights that flush and eddy over northern skies. there are occasional flashes of generous and manly feeling, transitory splendors, and momentary gleams of just and noble thought, and transient coruscations, that light the heaven of their imagination; but there is no vital warmth in the heart; and it remains as cold and sterile as the arctic or antarctic regions. they _do_ nothing; they gain no victories over themselves; they make no progress; they are still in the northeast corner of the lodge, as when they first stood there as apprentices; and they do not cultivate masonry, with a cultivation, determined, reso

found mystery, to the higher classes of the human race, to be communicated by them to mankind, created the world. the faith of the ph nicians was an emanation from that ancient worship of the stars, which in the creed of zoroaster alone, is connected with a faith in one god. light and fire are the most important agents in the phoenician faith. there is a race of children of the light. they adored the heaven with its lights, deeming it the supreme god. everything emanates from a single principle, and a primitive love, which is the moving power of all and governs all. light, by its union with spirit, whereof it is but the vehicle or symbol, is the life of everything, and penetrates everything. it should therefore be respected and honored everywhere; for everywhere it governs and controls. th

the mithriac cave not only displayed the zodiacal and other constellations, and marked gates at the four equinoctial and solstitial points of the zodiac, whereat souls enter into and escape from the world of generations; and through which they pass to and fro between the realms of light and darkness; but it represented the seven planetary spheres which they needs must traverse, in descending from the heaven of the fixed stars to the elements that envelop the earth; and seven gates were marked, one for each planet, through which they pass, in descending or returning. we learn this from celsus, in origen; who says that the symbolical image of this passage among the stars, used in the mithriac mysteries, was a ladder, reaching from earth to heaven, divided into seven steps or stages, to each

h exists within the intellect only as yet, and matter [greek: t??t] and [greek, and that which proceeds from these, which the greeks call kosmos: of which plato calls the intelligible, the idea, the exemplar, the father: matter, the mother, the nurse, and the receptacle and place of generation: and the issue of these two, the offspring and genesis" the pythagorean fragments say "therefore, before the heaven was made, there existed idea and matter, and god the demiourgos [workman or active instrument, of the former. he made the world out of matter, perfect, only-begotten, with a soul and intellect, and constituted it a divinity" plato gives us thought, the father; primitive matter, the mother; and kosmos, the son, the issue of the two principles. kosmos is the ensouled universe. with the la

MOTTA MARCELO THE COMMENTARIES OF AL

x and the cross was formulated in the universe that as yet was not. t but now the imperfection became manifest, presiding over the fading of perfection. y also the woman arose, and veiled the upper heaven with her body of stars. p now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. a and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. j against him the brothers of the left-hand path, confusing the symbols. they concealed their horror (in this symbol; for in truth they were. w the master flamed forth as a star and set a guard of water in every abyss. o also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. g likewise also did certain sons an

ir heads; yea, they unveiled themselves without shame or fear. n also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. e then only was heaven established to bear sway; for only in the lowest corruption is form manifest. r also did heaven manifest in violent light (air or the aethyr) q and in soft light (the sun) v then were the waters gathered together from the heaven. k and a crust of earth concealed the core of flame. d around the globe gathered the wide air (the moon [inserted footnote* the moon is not considered to be a light, but a cohesion of the planet's atmosphere] u and men began to light fires upon the earth. therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless ab

eon of os iris. in this aeon, the sexes are complementary. it would be a much greater misfortune if no girls were born! liber 418 explains this succinctly; 3rd aethyr "moreover, there is mary, a blasphemy against babalon, for she hath shut herself up; and therefore is she the queen of all those wicked devils that walk upon the earth, those that thou sawest even as little black specks that stained the heaven of urania. and all these are the excrement of choronzon" it is this 'shutting up' that is hideous, the image of death. it is the opposite of going, which is god. women under christianity were kept virgin for the market as strasbourg geese are nailed to boards till their livers putrefy. the nature of woman has been corrupted, her hope of a soul thwarted, her proper pleasure balked, and h

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

mother. her many titles refer to her more or less in this character, and she appears to have been universally revered among the greeks, there being scarcely a city in greece which did not contain a temple erected in her honour; indeed gaa was held in such veneration that her name was always invoked whenever the gods took a solemn oath, made an emphatic declaration, or implored assistance. uranus, the heaven, was believed to have united himself in marriage with gaa, the earth; and a moment's reflection will show what a truly poetical, and also what a logical idea this was; for, taken in a figurative sense [12]this union actually does exist. the smiles of heaven produce the flowers of earth, whereas his long-continued frowns exercise so depressing an influence upon his loving partner, that s

rth. by making oceanus therefore the offspring of uranus and gaa, the ancients, if we take this notion in its literal sense, merely assert that the ocean is produced by the combined influence of heaven and earth, whilst at the same time their fervid and poetical imagination led them to see in this, as in all manifestations of the powers of nature, an actual, tangible divinity. page 11 but uranus, the heaven, the embodiment of light, heat, and the breath of life, produced offspring who were of a much less material nature than his son oceanus. these other children of his were supposed to occupy the intermediate space which divided him from gaa. nearest to uranus, and just beneath him, came aether (ether, a bright creation representing that highly rarified atmosphere which immortals alone cou

roduced by the greek colonists who settled there. the cerealia, or festivals in honour of ceres, commenced on the 12th of april, and lasted several days. aphrodite (venus. aphrodite (from aphros, sea-foam, and dite, issued, the daughter of zeus and a sea-nymph called dione, was the goddess of love and beauty. dione, being a sea-nymph, gave birth to her daughter beneath the waves; but the child of the heaven-inhabiting zeus was forced to ascend from the ocean-depths and mount to the snow-capped page 63 summits of olympus, in order to breathe that ethereal and most refined atmosphere which pertains to the celestial gods. aphrodite was the mother of eros (cupid, the god of love, also of aneas, the great trojan hero and the head of that greek colony which settled in italy, and from which arose

PHILIP NEIL MYTHS LEGENDS EXPLAINED

sun shone down on the field of battle. this 19th-century illustration shows the crossfire between ravana and rama during the battle of lanka. the ten suns of heaven 116 the ten suns of heaven in the beginning, there were ten suns, the sons of di jun, chinese emperor of the eastern heavens, and his wife xi he, goddess of the sun. they lived in a giant mulberry tree that grew up from the waters of the heaven valley waters that were always boiling hot because the suns all bathed there. each morning, the suns took turns shining in the sky, leaving the others resting in the tree. but one day, bored with their orderly life, they all rushed up into the sky at once and ran around wildly having fun. their tenfold strength began to scorch the earth but when their parents told them to behave and com

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

(2) 25 in the creation the first hei is paramount, while the second [hei, referring to] the making, the doubled hei, which is not pronounced, is hidden. a hei at the end of a word is not pronounced (the exception to this is when it has a dot [known as a mapik] in it. this is true of the name havayah as much as it is true of any other word. the torah opens, gin the beginning of g-d fs creation of the heaven and the earth. h the definite article, the hei, is present here, because what is being described is the creation, i.e, the creation of the world of beriah, which is indicated by the first hei of the name havayah. in the verse describing the making of the world of asiyah, the definite article is omitted, alluding to the fact that this world is indicated by the second, unpronounced hei of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

candidate and said '1 am the sun in equinox, initiating summer or heralding winter- mild and genial in operation, giving forth or withdrawing the vital heat of life" thus far the voice of axiokersa! hiereus places a seat west of the altar. hegemon indicates this to theoricus. a11 are seated, facing hierophant. hiero the father of all congregated the seven firmaments of the cosmos, circumscribing the heaven with convex form. he constituted, a septenary of wandering existences, suspending their disorder in welldisposed zones. he made them six in number and for the seventh, he cast into the midst thereof the fire of the sun- into that centre from which all lines are equal- that the swift sun may come around that centre eagerly urging itself towards that centre of resounding light. as rays of

ineffable and unaeated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised, from the summit of which thine eyes behold all and thy pure and holy ears hear all- help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shineth above the heaven of stars. above them art thou exalted. 0 thou flashing fire, there thou illurninatest all things with thine insupportable glory, whence flow the ceaseless streams of splendour which nourish thine infinite spirit. this infinite spirit nourisheth all and maketh that inexhaustible treasure of generation which ever encompasseth thee -replete with the numberless forms wherewith thou hast fil

each sign is according to the horay figure for the time of working, repeat in each of the 12 directions the invocation which follows, using the appropriate divine and angelic names and letters for each specially. begin with aries, hold the wand at the appropriate coloured band, and in the left hand the element, from off the altar, which is referred to the particular sign and say (this for aries) the heaven is above and the earth is beneath. and betwixt the light and the darkness the colours vibrate. i supplicate the powers and forces governing the nature, place, and authority of the sign aries, by the majesty of the divine name yod he vau he, with which, in earth life and language, i ascribe the letter heh, to which is allotted the symbolic tribe of gad and over which is the angel melchid

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

n of the suffragan.suffragan:whatever throws additional light on the marvels of the aerial world, and into the starry depths,necessarily exercises a powerful influence over the mind of the earnest rosicrucian. astronomy is anexact science, but an abstruse subject, yet a simple key opens much of its inner mysteries. we dividethe heavens into three classes, the world of air, the world of stars, and the heaven of heavens.the first embraces the atmospheric envelope, clouds, and attendant storms with their inhabitants.the second includes the infinite space containing the stars, planets, asteroids, meteors, comets,star-showers, nebulae and the universal system while the third opens to our view god's holy ofholies, the eternal heavens, the astronomical and divine evidence of a real or an ideal re

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

and the middle ages. the restoration of astrology to its primitive purity would be, in a sense, the creation of an entirely new science; our present concern is only to indicate its first principles, with their more immediate and approximate consequences. we have said that the astral light receives and preserves the impressions of all visible things; it follows herefrom that the daily position of the heaven is reflected in this light, which, being the chief agent of life, operates the conception, gestation and birth of children by a sequence of apparatuses designed naturally to this end. now, if this light be so prodigal of images as to impart the visible imprints of a maternal fantasy or appetite to the fruit of pregnancy, still more will it transmit to the plastic and indeterminate tempe

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

orne upon the ever-rolling chariot of worlds which revolve unceasingly; lord of ethereal immensities, where the throne of thy power is exalted, from which height thy terrible eyes discern all things and thy holy and beautiful ears unto all things hearken, hear thou thy children, whom thou didst love before the ages began. for thy golden, thy grand, thine eternal majesty shines above the world and the heaven of stars! thou art exalted over the conjuration of the four 31 them, o glittering fire! there dost thou shine, there dost thou commune with thyself in thine own splendour, and inexhaustible streams of light pour from thine essence for the nourishment of thine infinite spirit, which itself doth nourish all things, and forms that inexhaustible treasure of substance ever ready for the gene

ugh the center of the world! savior, savior, savior, have pity on those who suffer, expand our hearts, detach and elevate our minds, enlarge our entire being! o stability and motion! o day clothed with night! o darkness veiled by splendour! o master who never keepest back the wages of thy labourers! o silver whiteness! o golden splendour! o crown of living and melodious diamonds! thou who wearest the heaven on thy finger like a sapphire ring, thou who concealest under earth, in the stone kingdom, the marvellous seed of stars, live, reign, be the eternal dispenser of the wealth whereof thou hast made us the wardens! amen. it must be borne in mind that the special kingdom of gnomes is at the north, that of salamanders at the south, that of sylphs at the east, and that of undines at the west

cal elements of peter of apono, or in the grimoires, whether printed or manuscript. that of the ggrand grimoire h, reproduced in the vulgar red dragon, has been altered wilfully and should be read as follows: gby adonai eloim, adonai jehova, adonai sabaoth, metraton on agla adonai mathon, the pythonic word, the mystery of the salamander, the assembly of sylphs, the grotto of gnomes, the demons of the heaven of gad, almousin, gibor, jehosua, evam, zariatbatmik: come, come, come" the grand appellation of agrippa1 consists only in these words: dies mies jeschet boenedoesef douvema enitemaus. we make no pretence of understanding their meaning; possibly they possess none, assuredly none which is reasonable, since they avail in evoking the devil, who is the sovereign unreason. picus de mirandola

arel, applying the presages of celestial writing to the destinies of empires, says that not in vain did the ancients place all signs of evil augury in the northern region of the sky; calamities have been in all ages regarded as coming from the north to spread themselves over the earth by the invasion of the south. gfor this reason, h he tells us, gthe ancients represented in the northern parts of the heaven a serpent or dragon near two bears, since these animals are the true hieroglyphs of tyranny, pillage and all oppression. as a fact, glance at history, and you will see that all great devastations proceed from the north. the assyrians or chaldeans, incited by nebuchadnezzar or salmanasor, gave fullest evidence of this truth by the destruction of the most splendid and most holy temple and

divine arbiter an effect having a disproportionate cause, or even no cause at all, is what is called tempting god: it is casting one's self into the void. god operates by his works. in heaven by angels and on earth by men. hence, in the circle of angelic action, the angels can perform all that is possible for god, and in the human circle of action men can dispose equally of divine omnipotence. in the heaven of human conceptions it is humanity which creates god, and men think that god has made them in his image because they have made him in theirs. the domain of man is all corporeal and visible nature on earth, and if he cannot rule suns and stars, he can at least calculate their motion, compute their distances and identify his will with their influence. he can modify the atmosphere, act up

ROBERT KIRK WALKER BETWEEN WORLDS

had sent for him to find out what caused wind or rainstorms, for both together were drawing near and the clouds were thickening. he drew the following illustrations under the guidance of minerva his associate. out of nothing the creator of the world produced four elements that they might be the prior cause as well as the material for creating all things when they were joined together in harmony: the heaven which he adorned with stars and which stands on high and embraces everything like the shells surrounding a nut; then he made the air, fit for forming sounds, through the medium of which day and night present the stars; the sea which girds the land in four circles, and with appendix 7: the vita merlini cosmology 162 its mighty refluence so strikes the air as to generate the winds which a

RUBY TABLET OF SET

o put my work always off until the next day. but i retorted that i always achieve. i acknowledge and delight in my vices, for they are a part of me and often my greatest pleasures. the twenty-ninth aethyr- rii friday 27th november xxvii aes, 9:31 p.m. i arrived in a bright, luxurious region of palatial grandeur, where kindly, dignified old men debated philosophy and took their ease in the garden, the heaven of religion. wandering into my own private paradise, i saw beautiful, naked youths reclining, one of them running to me, embracing and kissing me. the realm of daydream and fantasy, wish fulfillment. accepting this region, i passed on. i strode across bare, bleak, barren rocks, windswept and utterly devoid of growth. grey, weary old men sat still and desolate on chairs of cold stone, th

ck flame, and invoke set using the invocation published in black magic in the crystal tablet of set [all: drink from the grail] the working [priest clark] at this time of year, as much of our natural world dies and lays dormant, those of the right hand path celebrate the symbolic death and rebirth of their gods. each year we are also reminded of the birth of the christ and the stagnant, stasis of the heaven he offers when physical life ceases. this is also a time when gifts are bestowed on one another. today, we celebrate the unending existence of set and ourselves as we continue to become. set is the prince of darkness, a creation unto himself, separate from the laws of nature and through his black flame we too are immortal. we who are setians deny the false dogmas of the right hand path

SATANIC BIBLE

hisa esiasacahe el ta-vi-vau; od iao-d tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. eca niisa od darebesa quoa- asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el (english) the mighty sounds have entered into the third angle and are become as seedlings of folly, smiling with contempt upon the earth, and dwelling in the brightness of the heaven as continual comforters to the destroyers of self. unto whom i fastened the pillars of gladness, the lords of the righteous, and gave them vessels to water the earth with her creatures. they are the brothers of the first and the second, and the beginning of their own seats which are garnished with myriad ever-burning lamps, whose numbers are as the first, the ends, and the contents of t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

tras, which includes the heart sutra or diamond sutra. only a few pages long, the diamond sutra contains some of the basic principles of mahayana buddhism, including its view of emptiness, nirvana, human nature, and reality. different mahayana sub-schools use different sutras as their central texts. among these writings are the pure land sutra, in which the buddha describes to his follower ananda the heaven called pure land and how to be reborn there; the mumon-kan (gateless gate, containing the most well-known zen koan collections; and the tibetan book of the dead, which informs vajrayana buddhists about the spiritual opportunities available immediately after death. 100 world religions: almanac buddhism a further important text for buddhists is a book called mulamadhyamaka- karika, which

er a twenty-three year period in the seventh century. mabil mounzer/epa/corbis. 308 world religions: almanac islam copies, called the usmani qur ans, are preserved in museums in turkey and in tashkent, uzbekistan. they are the source of the text used in the twenty-first century. the qur an contains the core beliefs of islam. the most prominent is belief in a single supreme god, allah, who created the heaven and the earth in six periods: the adoration (sura 32) states in part: allah is he who created the heavens and the earth and what is between them in six periods, and he mounted the throne (of authority. the qur an is the basis of the islamic belief in angels, including jabra il (gabriel, who revealed the qur an to muhammad; mika il, the angel who controls the weather at allah s command;

ous bodhisattvas, or enlightened individuals who exist on another level. they have turned back from nirvana so that they may help others attain enlightenment. world religions: biographies 65 the buddha mahayana buddhists may direct their worship to these bodhisattvas, which are similar to gods. theravada buddhists, however, recognize no gods. the nirvana described by the buddha can be compared to the heaven detailed in religions such as judaism and christianity, a place where there is no suffering, a reward for a good life lived with kindness and compassion. while heaven is a reward from god in these other faiths, however, the buddha did not discuss the existence of a god, nor did he claim to be one. he believed that everything in existence had an opposite, such as happy and sad and fear a

shares this wonder. 4 world religions: primary sources creation stories and foundation myths tanakh (hebrew bible) bereshit genesis, from the the holy scriptures, available online from the jewish virtual library at http//www.jewishvirtuallibrary.org/jsource/bible/genesistoc.html written in about the first century bce published in 1917 by the jewish publication society in the beginning g-d created the heaven and the earth. non-jews use the word bible to refer to the judeo-christian scriptures, and christians divide it into the old and new testaments. jews, however, refer to their sacred scripture as tanakh. this word comes from the hebrew letters used to refer to its three parts. the first part is the torah, which comprises five books: genesis, exodus, leviticus, numbers, and deuteronomy. t

not regarded as literal twenty-four-hour days. jewish tradition accepts the idea that notions of time are relative and that the word day was used because it would be simple to understand. the use of day, then is not inconsistent with modern scientific views that earth was formed over a period of millions of years. excerpt f rom the holy scriptures genesis: chapter 1 1 in the beginning g-d created the heaven and the earth. 2 now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of g-d hovered over the face of the waters. 3 and g-d said: let there be light and there was light. 4 and g-d saw the light, that it was good; and g-d divided the light from the darkness. 5 and g-d called the light day, and the darkness he called night and there was evening a

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

life. nevertheless wretched men will not learn through such fall and damage. his desire is still for that tree and its fruits. man is always desirous to have the division of manifold things, and man is always battling, when he could return to the unity of simplicity, if he only would come in peace. life's light stands in the middle to point out to men the way to this first rest, and the father in the heaven lets his sun rise over good and evil: but everything grows after its own fashion, and man is only too apt to look upon the stars of the manyfoldness, and in his own discretion, to choose them for his ladders, though they make him stray many times from the true light, and detain him in the whirlpool of uncertainty. this whirlpool of uncertainty leads more and more out of the innermost fa

SEPHER HA BAHIR

s written (deuteronomy 33:23 "the filling is god's blessing possessing the sea and the south" the sea is nothing other than the torah, as it is written( job 11:9 "it is wider than the sea" what is the meaning of the verse "the filling is god's blessing" this means that wherever we find the letter bet it indicates a blessing. it is thus written (genesis 1:1 "in the beginning (bereshit [god created the heaven and the earth" bereshit is bet reshit] the word "beginning (reshit) is nothing other than wisdom. it is thus written (psalm 111:10 "the beginning is wisdom, the fear of god" wisdom is a blessing. it is thus written "and god blessed solomon" it is furthermore written (i kings 5:26 "and god gave wisdom to solomon" this resembles a king who marries his daughter to his son. he gives her to

ut the work that god has done from the beginning to the end" do not read ha-olam (the world, but he-elam (concealment. the torah said "i was first, so that i might be the head of the world" it is thus written "i was set up from eternity, from a head" you may think that the earth was before it. it is therefore written "before the earth" it is thus written (genesis 1:1 "in the beginning created god the heaven and the earth" what is the meaning of "created? he created everything that was needed for all things. and then god. only after that is it written "the heaven and the earth" 11. what is the meaning of the verse (ecclesiastes 7:14 "also one opposite the other was made by god" he created desolation (bohu) and placed it in peace, and he created chaos (tohu) and placed it in evil. desolation

lready existed [on the first day. but it was on the second day that "he raftered his upper chambers with water [at that time he also created] the one who "makes the clouds his chariot" and the one who "walks on the wings of the wind" but his messengers were not created until the fifth day. 22. all agree that none were created on the first day. it should therefore not be said that michael drew out the heaven at the south, and gabriel drew it out at the north, while god arranged things in the middle. it is thus written (isaiah 44:24 "i am god, i make all, i stretch out the heavens alone, the earth is spread out before me [even though we read the verse "from me (may- iti, it can also be read] mi iti "who was with me" i am the one who planted this tree in order that all the world should deligh

the tree" he dug and opened a well, flowing with living water. he then planted the tree, and it stood, giving forth fruit. it was successfully rooted, since it was always watered from the well. 24. rabbi yanai said: the earth was created first, as it is written (genesis 2:4"[on the day that god made earth and heaven" they said to him: is it not written (genesis 1:1"[in the beginning god created] the heaven and the earth? he replied: what is this like? a king bought a beautiful object, but since it was not complete, he did not give it a name. he said "i will complete it, i will prepare its pedestal and attachment, and then i will give it a name" it is thus written (psalm 102:26 "from eternity you founded the earth- and then "the heavens are the work of your hands" it is furthermore written

autiful object, but since it was not complete, he did not give it a name. he said "i will complete it, i will prepare its pedestal and attachment, and then i will give it a name" it is thus written (psalm 102:26 "from eternity you founded the earth- and then "the heavens are the work of your hands" it is furthermore written (psalm 104:2 "he covered himself with light like a garment, he spread out the heaven like a curtain, he rafters his upper chambers with water" it is then written (psalm 104:4 "he makes the winds his angels, his ministers of flaming fire" finally, it is written (psalm 104:5 "he founded the earth on its pedestals, that it not be removed for the world and forever" when he made its pedestal, he strengthened it. it is therefore written "that it not be moved" what is its name

SIFRA DETZNIYUTHA

ncealing air,15 4) those that are pure wool are hanging even balanced,16 5) the will of all wills17 that is revealed with the prayers of those below, 6) the open eye18 that does not slumber but watches constantly, the eye below is by means of the eye of the supernal radiance, 7) the openings of the hollow pillar,19 from whence his spirit20 rushes forth unto all. it created six, it created elohim, the heaven and the earth.21 bara shyt, it created six over them.22 they are all below, and they depend on the seven of the skull as far as the splendor of all splendors. and the earth, that is, the second one is not in the computation; this was already said. for it emerged from the one that was cursed, as it is written, from the ground which the lord hvhy cursed.23..was unformed and empty24 and da

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

vour of birth and circumstances, why are its leaves as green and fair as those of the vine behind you, which, with all its arms, can embrace the open sunshine? my child, because of the very instinct that impelled the struggle, because the labour for the light won to the light at length. so with a gallant heart, through every adverse accident of sorrow and of fate to turn to the sun, to strive for the heaven; this it is that gives knowledge to the strong and happiness to the weak. ere we meet again, you will turn sad and heavy eyes to those quiet boughs, and when you hear the birds sing from them, and see the sunshine come aslant from crag and housetop to be the playfellow of their leaves, learn the lesson that nature teaches you, and strive through darkness to the light" as he spoke he mov

triumph of the deified invader; in one fell the butchered gladiators. monuments of murder, how poor the thoughts, how mean the memories ye awaken, compared with those that speak to the heart of man on the heights of phyle, or by thy lone mound, grey marathon! we stand amidst weeds and brambles and long waving herbage. where we stand reigned nero, here were his tessellated floors; here "mighty in the heaven, a second heaven" hung the vault of his ivory roofs; here, arch upon arch, pillar on pillar, glittered to the world the golden palace of its master, the golden house of nero. how the lizard watches us with his bright, timorous eye! we disturb his reign. gather that wild flower: the golden house is vanished, but the wild flower may have kin to those which the stranger's hand scattered ov

ner primeval titan of the great tyrolese race often hast thou sought to scale the heavens, and therefore must thou, like the meaner children of men, descend to the dismal hades! harder fate for thee than thy mortal master. for thy soul sleeps with thee in the coffin. and the music that belongs to his, separate from the instrument, ascends on high, to be heard often by a daughter's pious ears when the heaven is serene and the earth sad. for there is a sense of hearing that the vulgar know not. and the voices of the dead breathe soft and frequent to those who can unite the memory with the faith. and now viola is alone in the world, alone in the home where loneliness had seemed from the cradle a thing that was not of nature. and at first the solitude and the stillness were insupportable. have

odel and archetype to the genius of more illustrious order, the singular energy of the man hews out of the rock a dignity of his own. his images have the majesty, not of the god, but the savage; utterly free, like the sublimer schools, from the common-place of imitation, apart, with them, from the conventional littleness of the real, he grasps the imagination, and compels it to follow him, not to the heaven, but through all that is most wild and fantastic upon earth; a sorcery, not of the starry magian, but of the gloomy wizard, a man of romance whose heart beat strongly, griping art with a hand of iron, and forcing it to idealise the scenes of his actual life. before this powerful will, glyndon drew back more awed and admiring than before the calmer beauty which rose from the soul of raph

anon; but, perhaps, he whom you see before you is more connected with your destiny, and more disposed to realise your dreams "hath the earth, then, another zanoni "if not" replied the stranger "why do you cherish the hope and the wild faith to be yourself a zanoni? think you that none others have burned with the same godlike dream? who, indeed in his first youth, youth when the soul is nearer to the heaven from which it sprang, and its divine and primal longings are not all effaced by the sordid passions and petty cares that are begot in time, who is there in youth that has not nourished the belief that the universe has secrets not known to the common herd, and panted, as the hart for the water-springs, for the fountains that lie hid and far away amidst the broad wilderness of trackless s

SIR WALLIS BUDGE EGYPTIAN MAGIC

k, thou crocodile fiend sui! thou shalt not advance to me, for i live by reason of the words of power which i have with me. heaven hath power over its seasons, and the words of power have dominion over that which they possess; my mouth therefore shall have power over the words of power which are p. 127 therein" 1 "i am clothed) and am wholly provided with thy magical words, o ra, the which are in the heaven above me, and in the earth beneath me" 2 to the two sister-mert goddesses the deceased says "my message to you is my words of power. i shine from the sektet boat, i am horus the son of isis, and i have come to see my father osiris" 3 "i have become a spirit in my forms, i have gained the mastery over my words of power, and it is decreed for me to be a spirit" 4 "hail, thou that cuttest

he dog headed apes, i.e, the transformed spirits of the dawn, who sang hymns of praise to ra when he rose daily. 1 again, let us suppose that some water monster wished to attack a man in a boat. to avoid this the man stood before the cabin of the boat and, taking a hard egg in his hand, he said "o egg of the water which hath been spread over the earth, essence of the divine apes, the great one in the heaven above and in the earth beneath, who dost dwell in the nests which are in the waters, i have come forth with thee from the water, i have been with thee in thy nest, i am amsu of coptos, i am amsu, lord of kebu" when he had said these words he would appear to the animal in the water in the form of the god amsu, with whom he had identified himself, and it would be afraid and flee. at the e

THAGIRION

s. in alchemy this represents the level of the yellow diamond. the sun sphere also corresponds with the topaz and gold in the alchemy of the renaissance (kether- thaumiel are also represented by gold in a higher red form. a strong feeling of lust is usually experienced when one is reaching the sun sphere. here one will be united with goals and ideals and be one with the whole of the self. this is the heaven of the religious (or hell for those who rather would go there, the boddhi level or satori in eastern mysticism. for a dark magician the rising to this level brings a feeling of total power, but not in the naive and more illusory form that can be experienced on the spheres below. for a white magician a feeling of total goodness is experienced. both states are self-sufficient in themselve

THE BLACK LODGE

h shut herself up (this is the self-preservation instinct carried to the extreme of "absolute virginity- that is, complete alienation from one s environment- as the condition of purity or sanctity; and therefore is she the queen (that is, this demoniac entity influences of controls of all those wicked devils that walk upon the earth, those that thou sawest even as little black specks that stained the heaven of urania (nuit as seen by the greeks. and all these are the excrement of choronzon" what we must understand about these religions is that they are "skew-wise: that is, they are arguments in circles, not expanding helixes. they do not lead to transmutation, that is, to initiation, but to permutation, in the mathematical sense of this word# any system of therugy that a magus creates begi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

encyclopedia of extraterrestrial encounters. new york: new american library, 2001. heaven s gate when the bodies of the 39 men and women were found in rooms throughout the spacious rancho santa fe mansion outside of san diego, california, on march 26, 1997, their deaths by suicide enabled the media to transform them from members in a ufo cult previously known as human individual metamorphosis to the heaven s gate suicide cult. according to what could be learned about the deceased in letters and videotapes that they had left behind, they had interpreted the arrival of the hale-bopp comet as the sign for which they had been waiting. when the comet passed overhead, they would hasten their graduation from the human evolutionary level through self-administered poison and hitch a ride to their

the arrival of the hale-bopp comet as the sign for which they had been waiting. when the comet passed overhead, they would hasten their graduation from the human evolutionary level through self-administered poison and hitch a ride to their father s kingdom on the extraterrestrial spacecraft that they believed followed in the wake of the comet s tail. the cosmology of what has come to be known as the heaven s gate cult was born in the minds of marshall herff applewhite (1931 1997) and bonnie lu trousdale nettles (1927 1985) sometime around 1972 when they formed the christian arts center in houston for the declared purpose of helping to make humans more aware of their spiritual potential by sponsoring lectures in comparative religion, mysticism, meditation, and astrology. applewhite, the so

come to earth to demonstrate, if need be, by their own deaths and resurrection in three and a half days, how the human body could undergo a dramatic metamorphosis, just as the chrysalis changed from caterpillar to butterfly. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 309 marshall herff applewhite, jr (1931 1997, leader of the heaven s gate cult, convinced his followers to commit a mass suicide, because he believed a spaceship following the hale bopp comet would take them to their new world destination (ap/wide world photos) marshall herff applewhite and bonnie lu trousdale nettles were also known as bo and peep. bo and peep claimed to have originated from the same level as jesus (c. 6 b.c.e. c. 30 c.e, asserting th

THE KEY TO THE MYSTERIES

ves and all the executioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over earth and over heaven to the angel of liberty! the angel of liberty was born before the dawn of the first day, before even the awakening of intelligence, and god called him the morning star. o lucifer! voluntarily and disdainfully thou didst detach thyself from the heaven where the sun drowned thee in his splendour, to plow with thine own rays the unworked fields of night! thou shinest when the sun sets, and thy sparkling gaze precedes the daybreak! thou fallest to rise again; thou tastest of death to understand life better! for the ancient glories of the world, thou art the evening star; for truth renascent, the lovely star of dawn. liberty is not licen

the notion of the primitive triangle, with the interpretation, and under the influence, of each of the letters of the tetragram. one sees that the philosophy and the religious dogma of the qabalah are there indicated in a complete but veiled manner. let us now investigate the allegories of genesis "in the beginning (iod the unity of being) elohim, the equilibrated forces (jakin and boaz, created the heaven (spirit) and the earth (matter, or in other words, good and evil, affirmation and negation" thus begins the mosaic account of creation. then, when it comes to giving a place to man, and a sanctuary to his alliance with divinity, moses speaks of a garden, in the midst of which a single fountain branched into four rivers (the iod and the tetragram, and then of two trees, one of life, and

illion throats, and the israelites yet await the messiah! he said that he would come, and come he will. he came to die, and he has promised to return to live. heaven is the harmony of generous sentiments. hell is the conflict of cowardly instincts. when humanity, by dint of bloody and dolorous experience, has truly understood this double truth, it will abjure the hell of selfishness to enter into the heaven of devotion and of christian charity. the lyre of orpheus civilized savage greece, and the lyre of amphion built thebes the mysterious, because harmony is truth. the whole of nature is harmony. but the gospel is not a lyre: it is the book of the eternal principles which should and will regulate all the lyres and all the living harmonies of the universe. 243 while the world does not unde

THE MAGICIAN S KABBALAH

aking it more like its model. accordingly, as that model is the ever-existent living being, he set about making the universe also like it, as far as possible, in that respect. now the nature of that living being was eternal, a character with which it was impossible fully to endow a generated thing. but he planned as it were a moving likeness of eternity; and, at the same time that he set in order the heaven, he made, of eternity that abides in unity, an ever-flowing likeness moving according to number- that to which we have given the name time" the idea that the universe is in the process of becoming increasingly real is also repeated in "the unfinished universe, and one of the key implications of this metaconcept is referred to by omar khayyam in the "rubaiyat "with earth's first clay the

s of "shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" or kabbalistically as "malkuth is in kether, and kether is in malkuth, but after another manner" this doctrine of "trans-resonance, as given in kabbalah as an intimate and ultimate identity between malkuth and kether, can be demonstrated by combining the hebrew letters of both

THE MARTINIST OPERATIVE GENERAL RITUAL

e them. may our hearts surrender to thy will and shielded from the terror of our enemies, may our days stay peaceful under thy protection and that of thy angels commissioned to guide the nations. by ieshouah, our lord, amen. operator meditates for a while and in turn prays that humanity may be spared the calamities like landslides and earthquakes: o almighty and eternal god, thou who hast created the heaven and earth, and given them their original permanent stability, we implore thy immense goodness and thy inexhaustible mercy. deign, o lord of mercy, to restrain by the power of thy 22 angels and the merits of thy saints, the daemons cowered in the bowels of earth. deign to preserve its beneficial stability to the terrestrial succor, so mountains shall not topple into the valleys or valley

THE NECRONOMICON SIMON VERSION

nebo! marzas zi fornias kanpa! lazhakas shin talas kanpa! nebos athanatos kanpa! ia gaash! ia saash! ia kakolomani-yash! ia maakalli! the invocation of the ishtar gate spirit of venus, remember! ishtar, mistress of the gods, remember! ishtar, queen of the land of the rising of the sun, remember! lady of ladies, goddess of goddesses, ishtar, queen of all people, remember! o bright rising, torch of the heaven and of the earth, remember! o destroyer of the hostile hordes, remember! lioness, queen of the battle, hearken and remember! from the gate of the great god nebo, i call thee! by the name which i was given on the sphere of nebo, i call to thee! lady, queen of harlots and of soldiers, i call to thee! lady, mistress of battle and of love, i pray thee, remember! in the name of the covenant

te one type of mandal of calling another type the book of fifty names the book of fifty names of marduk, defeater of the ancient ones this is the book of marduk, begotten of our master enki, lord of magicians, who did defeat tiamat, known as kur, known as huwawa, in magick combat, who defeated the ancient ones that the elders may live and rule the earth. in the time before time, in the age before the heaven and the earth were put in their places, in the age when the ancient ones were rulers of all that existed and did not exist, there was nought but darkness. there was no moon. there was no sun. no planets were they, and no stars. no grain, no tree, no plant grew. the ancient ones were masters of spaces now unknown or forgotten, and all was chaos. marduk was chosen of the elders to fight k

THE PATH OF KABBALAH

ight from the vessel is called restriction. the torah begins with the word bereshit (in the beginning. it is the beginning of the process of the departure of creation from the creator. the word bereshit stems from the word bar (outside, meaning, it refers to the removal of creation from the creator so as to become a separate spiritual degree, between heaven and earth. in the beginning god created the heaven and the earth. heaven is the sefira of bina, which consists of altruistic properties. earth is the sefira of malchut, which consists of egoistic properties. man s soul hangs between these two properties, which are the basis upon which the entire universe is built. the torah begins with the creation of creation, the upper world, and the creation of man, the soul. but it does not speak of

changing of the aim is called the correction of the desire, and it is our goal and the only purpose for our being in this world, the lowest of all worlds (meaning states of being. one can either work for the creator or for himself; there is no in-between. 235 of 273 part six: genesis 236 of 273 chapter 6.1 the seven days of creation general what does genesis speak of? in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and the

for the good of others. through the corrected egoism one begins to feel the upper world and the creator. he sees his former lives and his path toward the purpose of creation. it is only within an eternal soul that passes from body to body that one can see his past lives. one who has not corrected his soul cannot see anything beyond the boundaries of our world the third day the water gathers over the heaven and the earth is exposed. a part of the earth appears under the water. after the correction performed through the water, the earth becomes suitable for evolution of life on it. it combines the properties of the water and the earth. life cannot be when there is only water, just like it cannot exist in a completely dry land. the correction of one s soul and utilization of the properties o

ave these properties, which are necessary for spiritual progress, bina, the highest spiritual degree must teach us and demonstrate what we must do and how. that is the mission of the image, the aiding mechanism of bina. this mechanism clothes our soul and produces all the necessary corrections. that is why it is said that through this image man is created within us. the seventh day 240 of 273 and the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2, 1-2. our work revolves around the acquisition of the trait of bina. one corrects himself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod

THE SECRET RITUALS OF THE OTO

e law (indicates it) secondly, let me call your attention to this dagger, which has played so large a part in this ceremony. strive as best you may to discover the significance of this weapon; your labour will be well repaid. thirdly, let me counsel you to take note of this disk. you have little acquaintance with it, but it has been, there upon the altar, even as the sun, our father, is always in the heaven, even when we perceive him not. now, the dagger is in the form of a cross. and the disk in that of a circle; crosses and circles are therefore the true sign of our order. you will therefore stand perfectly erect, the feet together. now link the thumbs of your hands; and placing the left foot behind and cross the right, swing it outward with a circular motion until it comes to rest in fr

burgundus molensis. 6. to the glory of the o.h.o. 7. to the glory of the grand master baphomet. the 7 libations being accomplished) g.c: sir knight, you will lead the procession. let us travel in the path of the sun (new knight leads deosil, in the sign of good shepherd. all draw swords) g.c: as these 8 pillars support the roof of this holy temple, so do the 8 letters of the name baphomet support the heaven of heavens the throne of sol om on. brethren, let us utter this holy word (every knight utters his letter in silence. new kt makes b with his lips, instructed by s.b. and k.s. who show him how to act) c.b: a. 1st comp: p. 2nd comp: h. g.c: o. k.s: m. 3rd comp: e. s.b: t (all make letter in silence; swords meet, l(eft) arm bent supports brow; l(eft) hand grasps r(ight) arm) g.c: now ther

THE HOLY BIBLE KING JAMES VERSION

ls of kellner s possible indebtedness to the american occultist p. b. randolph see my sexuality, magic and perversion (london, spearman; new jersey, citadel press, 1972. file//c /documents%20as/ appearing of our lord jesus christ, to whom with the holy ghost, be all praise and thanksgiving. amen. old testament page 1 genesis the first book of moses, called genesis 1:1 in the beginning god created the heaven and the earth. 1:2 and the earth was without form, and void; and darkness [was] upon the face of the deep. and the spirit of god moved upon the face of the waters. 1:3 and god said, let there be light: and there was light. 1:4 and god saw the light, that [it was] good: and god divided the light from the darkness. 1:5 and god called the light day, and the darkness he called night. and th

and god said, let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 1:7 and god made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above the firmament: and it was so. 1:8 and god called the firmament heaven. and the evening and the morning were the second day. 1:9 and god said, let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so. 1:10 and god called the dry [land] earth; and the gathering together of the waters called he seas: and god saw that [it was] good. 1:11 and god said, let the earth bring forth grass, the herb yielding seed [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and i

ruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so. 1:12 and the earth brought forth grass [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and god saw that [it was] good. 1:13 and the evening and the morning were the third day. 1:14 and god said, let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 1:15 and let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 1:16 and god made two great lights; the greater light to rule the day, and the lesser light to rule the night [he made] the stars also. 1:17 and god set them in the firmament of

ll flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: 7:22 all in whose nostrils [was] the breath of life, of all that [was] in the dry [land] died. 7:23 and every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and noah only remained [alive] and they that [were] with him in the ark. 7:24 and the waters prevailed upon the earth an hundred and fifty days. 8:1 and god remembered noah, and every living thing, and all the cattle that [was] with him in the ark: and god made a wind to pass over the earth, and the waters asswaged; 8:2 the fountains also of the

as it is said [to] this day, in the mount of the lord it shall be seen. 22:15 and the angel of the lord called unto abraham out of heaven the second time, 22:16 and said, by myself have i sworn, saith the lord, for because thou hast done this thing, and hast not withheld thy son, thine only [son] 22:17 that in blessing i will bless thee, and in multiplying i will multiply thy seed as the stars of the heaven, and as the sand which [is] upon the sea shore; and thy seed shall possess the gate of his enemies; 22:18 and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. 22:19 so abraham returned unto his young men, and they rose up and went together to beer-sheba; and abraham dwelt at beer-sheba. 22:20 and it came to pass after these things, that it wa

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

roduce, in conjunction with the common pro-ductive powers of nature, which are no other than his own prolific spirit transfused through matter. these mixed beings are derived from pan, the principle of universal order; of whose personified image they partake. pan is addressed in the orphic litanies as the first-begotten love, or creator incorporated in universal matter, and so forming the world.3 the heaven, the earth, water, and fire are said to be members of him; and he is described as the origin and source of all things (pantofuhj genetwr pantwn, as representing matter animated by the divine spirit. lyc an pan was the most ancient and revered god of the arcadians,4 the most ancient people of greece. the epithet lyc an (lukaioj, is usually derived from lukoj, a wolf; though it is impossi

is was probably the true catholic faith, though it differs considerably from another ancient system, described by aristophanes;4 which is more poetical, but less philosophical. according to this, chaos, night, erebus, and tartarus, were the primitive beings. night, in the infinite breast of erebus, brought forth an egg, from which sprung love, who mixed all things together; and from thence sprung the heaven, the ocean, the earth, and the gods. this system is alluded to by the epithet wogenoj, applied to the creator in one of the orphic litanies:5 but this could never have been a part of the orthodox faith; for the creator is usually represented as breaking the egg of chaos, and therefore could not have sprung from it. in the confused medleys of allegories and traditions contained in the th

TYSON DONALD SOUL FLIGHT

of descents into hell, ascents to heaven, and indeed descriptions of astral journeys of any kind, including those attributed to the biblical prophets such as enoch, who is supposed to have been conducted through both heaven and hell by the angels. the author of the book of enoch, writing in the voice of enoch, bore this witness of hell "and beyond that abyss i saw a place that had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no birds, but it was a waste and horrible place."61 the hell of enoch appears to have been largely a zone of negation, where the good things of the world are not. much of what has been written concerning heaven with its choirs of angels, and hell with its legions of demons, has been obtained through soul flig

sity of the astral experience when necessary, or in extreme cases causing it to be lost from the memory. levitation for the religiously devout, astral projection often takes the form of levitation. ezekiel told how he was lifted up by the hand of god from a lock of his hair "and he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of god to jerusalem (ezekiel 8:3. from the wording of the verse "in the visions of god' it appears that ezekiel realized he had not levitated through the air physically, but only in an astral sense. chapter four: religious bilocation 55 the assertion has been made by numerous witnesses that, on various occasions, prophets and saints of the church have rise

TYSON DONALD THE POWER OF THE WORD

ed on the tongue and lips and animated by the living breath of the ba'al shem, or master of the name. in voicing the name aloud, the magician imitates the initial creative act of god, who used the power of his own name-his essential identity-to create both the universe (macrocosm) and man (microcosm. the opening verses of genesis reveal the way the macrocosm was made "in the beginning god created the heaven and the earth. and the earth was without form, and void; and darkness was upon the face of the deep. and the spirit of god moved upon the face of the waters (gen. 1:l-2. the word for "spirit" for the ancient hebrews (and indeed, for the greeks and romans) was the same as for "breath" what is meant by the words "and the spirit of god moved upon the face of the waters" is that the breath

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

oats of the sun shall be painted, and gives the positions of the gods who stand by the legs of the cow, and a number of short magical names, or formulae, which are inexplicable. the general meaning of the picture of the cow is quite clear. the cow represents the sky in which the boats of ra, sail, and her four legs are the four cardinal points which cannot be changed. the region above her back is the heaven in which ra reigns over the beings who pass thereto from this earth when they die, and here was situated the home of the gods and the celestial spirits who govern this world. when ra had made a heaven for himself, and had arranged for a continuance of life on the earth, and the welfare of human beings, he remembered that at one time when reigning on earth he had been bitten by a serpent

WESTERN MANDALAS OF TRANSFORMATION SR AL

t which organizes and gives life to the organs 81: number of cells in kamea 81: alim, alim: rams 81: avod: i will meet (g. g. locks) 81: btnk, ve-tanek: your womb (deut. 7: 13) 81: anki, anoki: the personal pronoun, i 81: gchnk: your belly (locks) 81: v-lilh, ve-layil: and night 81: l-akl, le-achel: to be devoured, or consumed 81: l-hedil: to divide (locks "let there be lights in the firmament of the heaven to divide the day from the night (gen. 1: 14) 81: tbo, teba: nature 81: obdh, abodah: divine service, work 81: ksa, kebe: time of the full moon 81: ksa, kibbe: throne 81: h-mlah, ha-melah: the fullness 81: oculus (latin: eye 81: anima mundi (latin: soul of the world 369: sum of rows in kamea 369: chshmvdai, chasmodai: spirit of the moon 369: shhdny, shehadani: angel of the second decana

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

nder they hasted away. they go up by the mountains; they go down by the valleys unto the place which thou has founded for them. thou hast set a bound that they may not pass over; that they turn not again to cover the earth. he sendeth the springs into the valleys, which run among the hills. they give drink to every beast of the field: the wild asses quench their thirst. by them shall the fowls of the heaven have their habitation, which sing among the branches. he watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. he causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth: and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man s he

s! no man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one and despise the other. ye cannot serve god and mammon. therefore i say unto you, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. is not the life more than the food, and the body than the raiment? behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly father feedeth them. are not ye of much more value than they? and which of you by being anxious can add one cubit unto the measure of his life? and why are ye anxious concerning the raiment? consider the lilies of the field, how they grow; they toil not, neither do they spin: yet i say unto you, that even

morning star ah, what will tell thee what the morning star is! the piercing star! no human soul but hath a guardian over it. so let man consider from what he is created. he is created from a gushing fluid that issued from between the loins and ribs. lo! he verily is able to return him (unto life) on the day when hidden thoughts shall be searched out. then will he have no might nor any helper. by the heaven which giveth the returning rain, and the earth which splitteth (with the growth of trees and plants) lo! this (qur an) is a conclusive word, it is no pleasantry. lo! they plot a plot (against thee, o muhammad) and i plot a plot (against them. so give a respite to the disbelievers. deal thou gently with them for a while (the overwhelming) in the name of allah, the beneficent, the mercifu

iling spring, no food for them save bitter thorn-fruit which doth not nourish nor release from hunger. in that day other faces will be calm, glad for their effort past, in a high garden where they hear no idle speech, wherein is a gushing spring, wherein are couches raised and goblets at hand and cushions ranged and silken carpets spread. will they not regard the camels, how they are created? and the heaven, how it is raised? and the hills, how they are set up? and the earth, how it is spread? remind them, for thou art but a remembrancer, thou art not at all a warder over them. but whoso is averse and disbelieveth, allah will punish him with direst punishment. lo! unto us is their return and our their reckoning. selections from: mohammed marmaduke pickthall, trans. the meaning of the glori

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

ccording to the dictum reported there in the name of r. levi, study of torah leads to acts of kindness. 79. in bahir, 65, p. 159, the expression sea of wisdom, yam ha-hokhmah, is used to name the attribute that is also referred to as the earth or precious stone, and corresponding to it is the blue that is used in the fringe garment, a 242 notes to pages 129 130 hue that is reminiscent of the sea, the heaven, and the throne of glory (based on the teaching attributed to r. meir in babylonian talmud, menahot 43b. this passage seems to reflect the doctrine of ten potencies. accordingly, the attribute designated by these terms is shekhinah, the tenth of the sefirot. the older myth, in my opinion, identified the second of the three potencies as the sea that is torah, the fullness of divine wisdo

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

home of peace, is in truth the very cross itself, the firm foundation on which the whole creation rests" 8 "i have torn myself asunder, i have brought unto them the mysteries of light to purify them, for they are the purgation of all matter" 9 "blessed is the man who crucifieth malkuth and doth not allow malkuth to crucify him" 10 "blessed is the man who knoweth the word, for he hath brought down the heaven and bound the earth and raised it heavenwards; and he becometh the midst" 11 "watchman, what of the night" 12 "the morning cometh and also the night; if ye will enquire, enquire ye" 13 "i sleep, but my heart waketh" 14 "the heart sleepeth; who shall wake it? the wind of dawn hath stirred the night, day is near" 15 "the morning is my messenger; rise thou up and greet me; the night is als

whatever i may do. thou art whatever i may speak, for thou art all and there is nothing else which thou art not" sh "thou art that which doth exist, and thou art that which existeth not. mind when thou thinkest and father when thou makest and god when thou dost energize and god and maker of all" mg "be still, my son. for i will sing the praise of him who founded all; who fixed the earth and hung the heaven, who ruleth the sea; who makes the fire to shine: tis he who is the eye of mind. 0 life and light, from us to thee our praises flow father; i give thanks to thee, the energy of all energies. take back from me all unto thyself. from thee, thy will to thee all that is in us-0 life preserve, 0 light illumine. 0 creator inspire, father of light in whom is no shadow of fault, receive thy son

0 0

we (i) will feed love, truth, and knowledge."say this 3, 7, 9, 13, or 21 times. power numbers.)note: when working alone you may substitute the word "my" for "our" and the word "i" for "we".insert the name of the person(s) in the blank space. if proper nouns are not at your availability, then use words like friend, child, family, etc..step 4 the magical worker(s) closes his/her eyes, looks up into the heavens, and sees seven bright stars. if you can't see them at this point in time, just know they are there.)visualize them joining together into one large bright star. step 5 at this point the magical worker holds arms straight out with palms facing each other, and about six to ten inches apart. create a ball of light between the palms. once the ball of light is as bright as possible, send it

1 10 INITIATION CEREMONY

irit from the black dragon, the corruptible body. upon the cubical altar, were fire, water, and. incense three mother letters of the hebrew alphabet; aleph, mem, and shin. mem is silent, shin; is sibilant, and aleph is the tongue of a balance between these contraries in equilibrium, reconciling and mediating between them. in this is a great mystery, very admirable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the sy

through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbridle and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness- o golden splendor! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! lire, reign and be thou the eternal dispenser of the treasures whereof thou hast made us the guardians. depart ye in peace unto your abodes and habitations. may the blessing of adonai ha-aretz be upon you. hiero: makes banishing pentagram of earth. hiero: b

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

conjectural eormenstnet would lead to an ohg. irmanstraza, and eormenesstra;t to irmanesstraza, with the meanings via publica and via irmani. now it is not unimportant to the course of our inquiry, tliat one of the four highways, wcetlingastrffit, is at the same time translated to the sky, and gets to look quite mythical. a plain enough road, extending from dover to cardigan, is the milky way in the heavens, i.e, it is travelled by the car of some heathen god. chaucer (house of fame 2, 427, describing that part of the sky, says: lo there, quod he, cast up thine eye, se yondir, lo, the galaxie, the whiche men clepe the milky way for it is wdiite, and some parfay ycallin it lian watlingestrcte, that onis was brente with the hete, whan that the sunnis sonne the rede, which hite phaeton, wold

3 8 INITIATION CEREMONY

is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from

4 7 INITIATION CEREMONY

med the triangle of the measureless waters. and thus was formulated the eternal hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot of hierophant's throne, handing practicus the calvary cross of 12 squares. hiero: the calvary cross of 12 squares fitly represents the zodiac, which embraces the waters of nu, as the ancient egyptians called the heavens; the waters which be above the firmament. it also alludes to the eternal river of eden divided into four heads which finds their correlatives in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body which is formed beneath t

nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether. in the egyptian sense it is sirius, the dog star of isis sothis; around it are the stars of the seven planets, each with its sevenfold counterchanged operation. the nude female figure wit

they hasted away. and these be the kings who reigned in edom, before there reigned a king over israel. heg: leads practicus round the temple and again halts before dais. hiereus: rises with red lamp in his hand. hiereus: the dukes of edom were amazed, trembling took hold of the mighty of moab. lord when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped, the clouds also dropped water. curse ye meroz said the angel of the lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the lord, to the help of the lord against the mighty. the river kishon swept them away, that ancient river, the river kishon, o my soul thou hast trodden down strength. he bowed the heavens also and came down and darkness was

erly the inhabitants thereof, because they came not to the help of the lord, to the help of the lord against the mighty. the river kishon swept them away, that ancient river, the river kishon, o my soul thou hast trodden down strength. he bowed the heavens also and came down and darkness was under his feet. at the brightness that was before him, the thick clouds passed. the lord thundered through the heavens, and the highest gave his voice, hailstones and flashings of fire. he sent out his arrows and scattered them; he hurled forth his lightnings and destroyed them. then the channels of the waters were seen, and the foundations of the world were discovered. at thy rebuke o lord, at the blast of the breath of thy nostrils. the voice of thy thunder was in the heavens, the lightnings lightene

yea, the lord breaketh the cedars of lebanon. the voice of the lord divideth the flames of fire. the voice of the lord shaketh the wilderness, yea, the lord shaketh the wilderness of kadesh. heg: places candidate in a seat in west of altar and facing east and takes calvary cross from him, returns to place. hiero: eloah came from teman of edom, and the holy one from mount paran. his glory covered the heavens, and the earth was full of his praise, and his brightness was as the light. he had karnaim in his hands, and there was the hiding of his power. before him went the pestilence and flaming fire went forth at his feet. he stood and measured the earth. he beheld and drove asunder the nations and the everlasting mountains were scattered and the perpetual hills did bow, his ways are everlast

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that human action and events reflect what occurs in the heavens. and so by releasing magical intentions into the cosmos, as i said earlier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of higher beings to help them, whether it be to deliver them from enemies, to bring rain for their crops or to cure their children's illnesses. every religion and every culture believes in a divinity of some sort

rasu omikami ama-terasu omikami is the ancient japanese sun goddess. her name means 'great august spirit shining in heaven' but she is also called shinmet 'divine radiance' and o-hiru-me-no-muchi 'great female possessor of noon. she is good for female-focused sun rituals and for ceremonial magick. helios the greek god helios, known to the romans as sol, was regarded as the sun itself. he ascended the heavens in a chariot drawn by winged snow-white horses to give light and in the evening descended into the ocean. homer wrote 'drawn in his swift chariot, he sheds light on gods and men alike; the formidable flash of his eyes pierces his golden helmet, sparkling rays glint from his breast and his brilliant helmet gives forth a dazzling splendour. his body is draped in shining gauze, whipped by

ABRAMELIN2

the pentagram that potent symbol of the spirit and the four elements; 6 is the number of the planets (as known to the ancients, without the recently discovered herschel and neptune. as the chaldean oracles of zoroaster say" he made them six, and for the seventh, he cast into the midst thereof the fire of the sun. 2 operates in the stars and planets as representing their good or evil influence in the heavens, in other words their dual nature. 3 consists in the metals because, the ancient alchemists considered their bases to be found in the three principles which they called sulphur, mercury, and salt; but by which they did not mean the substance which we know under these names. 4 ie, probable as opposed to certain. 5 ie, professing magicians. 6 in the original ms "nous avons deja dit quell

ADDTLS

called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch towers, and therein is their dominion limited on either side by the sephirotic pillars, and having the great central cross

ADEPTUS MINOR INITIATION

ordained but to jest with thy feelings. far from us be any such design, but it was intended to point out to thee that the truly wise man is but little in his own eyes, however great his attainments may appear to the ignorant, and that even the highest intellectual achievements are but as nothing in the sight of the lord of the universe, for he looketh at the heart. it is written 'when i consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. ris

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

mathematics the expression 'a' plus 'b' plus 'c' is a triviality. write 'a' plus 'b' plus 'c' equals 0, and you obtain an equation from which the most glorious truths may be developed. in biology the cell divides endlessly, but never becomes anything different; but if we unite cells of opposite qualities, male and female, we lay the foundations of a structure whose summit is unattainably fixed in the heavens of imagination. similar facts occur in chemistry. the atom by itself has few constant qualities, none of them particulary significant; but as soon as an element combines with the object of its hunger we get not only the ecstatic production of light, heat, and so forth, but a more complex structure having few or none of the qualities of its elements, but capable of further combination i

ALEISTER CROWLEY ACROSS THE GULF

. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i strove to put my heart in harmony with his. alas! alas! i was in tune with the dead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his dark shrine the osiris gloomed, displeasure on his forehead, insulted majesty in his eyes. then a pillar of dust whirled down from the vault of heaven, even unto me as i stood alone, half-defiant, in the midst of the t

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

rces largely untapped and thus far ignored by twentieth-century, mainstream consciousness. the results of any experimentation with this book, as well as practical suggestions concerning its rituals, are welcomed by the publishers. bibliography& suggested reading list (by no means complete, but representative. alphabetically by author) name book published bernhard, bennet and rice. new handbook of the heavens new york, 1948 budge, e.a. amulets and talismans new york, 1970 crowley, a. book four texas, 1972 the book of thoth new york, 1969 liber al vel legis new york, 1977 magick new york cumont, f. oriental religions in roman paganism new york, 1956 dornseiff. das alphabet in mystik and magie stoicheia 7, leipzig, 1925 drower, e.s. the book of the zodiac london,1949 fairservis, w.a. the orig

of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne

am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, always, in every empty moment, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops

h time as you desire its use, and then, it should be removed only when its light is in the sky. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most excellent queen inanna, called of the babylonians ishtar. she is the goddess of passion, both of love and of war, depending upon her sign and the time of her appearance in the heavens. she appears as a most beautiful lady, in the company of lions, and partakes of a subtle astral nature with the moon god nanna. when they are in agreement, that is, when their two plants are auspiciously arranged in the heavens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she

eld's fairest flower. her gate is the third you will pass in the rites that follow, and in which place you will be of a heart to stay; but turn you face to the road that leads beyond, for that is your genuine goal, unless the goddess choses you. her step on the ladder of lights, built of old in babylon and at ur, is white. this is her seal, which you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon

ALEISTER CROWLEY BOOK OF LIES

.com 111 [115] 53 kappa-epsilon-phi-alpha-lambda-eta nu-gamma the dowser once round the meadow. brother, does the hazel twig dip? twice round the orchard. brother, does the hazel twig dip? thrice round the paddock, highly, lowly, wily, holy, dip, dip, dip! then neighed the horse in the paddock-and lo! its wings. for whoso findeth the spring beneath the earth maketh the treaders-of-earth to course the heavens. this spring is threefold; of water, but also of steel, and of the seasons. also this paddock is the toad that hath the jewel between his eyes-aum mani padmen hum (keep us from evil) book of lies get any book for free on: www.abika.com 112 [116] commentary( nu-gamma) a dowser is one who practises divination, usually with the object of finding water or minerals, by means of the vibratio

umbly, yet with confidence-as a means of redemption to the world of sorrowing men. the name with full-stops: l.a.y.l.a.h. represents an analysis of the name, which may be left to the ingenium of the advanced practicus (see photograph [165] 78 kappa-epsilon-phi-alpha-lambda-eta omicron-eta wheel and--woa! the great wheel of samsara. the wheel of the law [dhamma. the wheel of the taro. the wheel of the heavens. the wheel of life. all these wheels be one; yet of all these the wheel of the taro alone avails thee consciously. meditate long and broad and deep, o man, upon this wheel, revolving it in thy mind be this thy task, to see how each card springs necessarily from each other card, even in due order from the fool unto the ten of coins. then, when thou know'st the wheel of destiny complete

ALEISTER CROWLEY LIBER 777

hrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prit

mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 10 and one cried to the other and said: holy

ALEISTER CROWLEY LIBER CHANOKH

iaod tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co- casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el! the forty-eight keys or calls 26 the mighty sounds have entered into the third angle, and are become as olives in the olive mount; looking with gladness upon the earth, and dwelling in the brightness of the heavens as continual comforters. unto whom i fastened 19 pillars of gladness, and gave them vessels to water the earth with her creatures; and they are the brothers of the first and second, and the beginning of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit

reji aoiveae coremepeta! torezodu! zodacare od zodameranu, asapeta sibesi butamona das surezodasa tia balatanu. odo cicale qaa, od ozodazodama pelapeli iadanamada! o ye heavens which dwell in the first aire, ye are mighty in the parts of the earth, and execute the judgement of the highest! unto you it is said: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken, and vexed

government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken, and vexed in itself. her course, let in run with the heavens; and as an handmaid let her serve them. one season, let it confound another, and let there be no creature upon or within her the same. all her members, let them differ in their qualities, and let there be no one creature equal with another. the reasonable creatures of the earth, and men, let them vex and weed out one another; and their dwelling-places, let them forget their names. the

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

with the automation who is performing the ceremony. but this ego of which it is here spoken is the true ultimate ego. the automaton should possess will, energy, intelligence, reason, and resource. this automaton should be the perfect man far more 72 than any other man can be. it is only the divine self within the man, a self as far above the possession of will or any other qualities whatsoever as the heavens are high above the earth, that should reabsorb itself into that illimitable radiance of which it is a spark<magick. this is an elementary treatise; one cannot discuss higher works as for example those of "the hermit of aesopus island> the great difficulty for the single magician is so to perfect himself that these multifarious duties of t

completely destroyed, by the embarrassment caused by the discovery of some such error, just as if a pre-occupied t-totaller found that he had strayed into a temple of the demon rum! it is therefore impossible to neglect the theory of the circle. 81 to take a simple example, suppose that, in an evocation of bartzabel, the planet mars, whose sphere is geburah (severity) were situated (actually, in the heavens) opposite to the square of chesed (mercy) of the tau in the circle, and the triangle placed accordingly. it would be improper for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a for

rocess will be discussed at some length in chapter xviii. we will here assume that the magician has succeeded in developing his body of light until it is able to go anywhere and do anything. there will, however, be a certain limitation to his work, because he has formed his magical body from the fine matter of his own element. therefore, although he may be able to penetrate the utmost recesses of the heavens, or conduct vigorous combats with the most unpronounceable demons of the pit, it may be impossible for him to do as much as knock a vase from a mantelpiece. his magical body is composed of matter too tenuous to affect directly the gross matter of which illusions such as tables and chairs are made<physical" operation which the body of light can perform is "congress

ieces at their leisure. not at once; they will wait until you have wholly broken the link between you and your holy guardian angel before they pounce, lest at the last moment you escape. anthony of padua and (in our own times "macgregor" mathers are examples of such victims. nevertheless, every magician must firmly extend his empire to the depth of hell "my adepts stand upright, their heads above the heavens, their feet below the hells<equinox> this is the reason why the magician who performs the operation of the "sacred magic of abramelin the mage, immediately after attaining to the knowledge and conversation of the holy guardian angel, must evoke the four great princes of the evil of the world "obedience and faith to him that liveth and triumpheth, that reign

the a. a. as regards the essential principles. all members of the order are in possession of the word of the existing aeon, and govern themselves thereby. they are entitled to communicate directly with any and every member of the order, as they may deem fitting. every active member of the order has destroyed all that he is and all that he has on crossing the abyss; but a star is cast forth in 233 the heavens to enlighten the earth, so that he may possess a vehicle wherein he may communicate with mankind. the quality and position of this star, and its functions, are determined by the nature of the incarnations transcended by him. 4. the grade of ipsissimus is not to be described fully; but its opening is indicated in liber i vel magi. there is also an account in a certain secret document to

ALEISTER CROWLEY MAGICK WITHOUT TEARS

dbook is probably enough for the present purpose. get well into your head what the menu says about the natures of the planets, the influence of the aspects, what is meant by dignities, the scope of the houses, and so on. dovetail all this with your classical knowledge; the character and qualities, the powers and the exploits, of the several deities concerned. next, learn how to set up a figure of the heavens. this need not take an average intelligent person more than an hour at the most. you can learn it from a book. lastly, get barley's 1001 notable nativities and more nativites. also any other collections available. practice setting up the horoscopes. use the chaldean square system; it shows at the first glance what is happening in the angular houses, which are the keys of the whole figu

ALEISTER CROWLEY SEPHER SEPHIROTH

nxl# 389 realized, materialized, corporeal m#gwm judge; judgment +p# 390 male and female (gn. 1:27) hbqnw rkz retroactively (rpm nourishing, supplying, maintaining snrp heavens, firmament, sky (always pl; referred to ruach) mym# oil nm# 391 salvation, help h(w#y the inscrutable height: a title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the lit

#b to cut qtb 503 g r# the cup of the stolistes expelled, cast forth #rg to rage #gr 504 sought for #rd half, middle; midnight (m.h) twcx a pauper; oppressed *kd 506 taurus: an ox; the left-hand ox rw# fronds [hand-shaped] branches (see 1196; bound, tied up twpk persons, faces mypwcrp the pillar of mercy: the paths vau and kaph (cf. 48& 463 *k w 507 that which causes ferment; yeast rw# masters of the heavens: astrologers mym#h yl(b pure, clear, transparent, innocent *kz 508 daybreak; black rx# palate *kx 509 bridge rw#g to break down, overturn *kdh 510 resh: the head #yr the allegorical sense (of scripture, etc; see 247& 400 #wrd straight, level; honest, upright; direct; just conduct (i.e. maat, niyama, etc) r#y song ry# dragon (cf. 440& 450) nynt 511 the head)#yr row, rank (military; line

wer; hawk *cn surrounding, encircling *pyqm heavens, firmament, sky (always pl; referred to ruach *mym# 951 the torah, or book of the law (lit. gbook of instructions h) hrwt rps hear, o israel! l)r#y (m# the small point: a title of kether tw#p hdwqn robust; oaken *cym) the inscrutable height: a title of kether *hl(m mwr 952 spices *mym#b paths *mylyb# 953 vigils, watches [of the night] twrwm) 955 the heavens *mym#h 956 merciful father *nmxrh b) a pomegranate *nwmyr 957 sumptuous ointment, oil of magnificence twbr )x#m 960 silver trumpets psk twrcwcx habitations *nyrwdm horns *mynrq women, wives *my#n intelligences *mylk# years; two *myn# 963 achad: unity (spelt in full :d:x) garland, crown; a little wreath hr( tr( 964 a memorial of jubilation (lit. gof shouting h; note root rkz, 227 q.v, s

+k, ggold h and arabic^^kthm, gto cover, conceal h *mtkm dragon; jackals, wild beasts (pl. of 450 *mynt 1061 and breathed into his nostrils the neschamah of [their] lives (i.r.q. 939) myyx tm#n wyp)b xpyw palace of delight (referred to tiphareth *nwcr lkyh strong, hardy *mynt) 1062 white whorl *nbl rmc 1066 the lesser light (luna *n+qh rw)mh a pledge *nwk#m persons, faces *mypwcrp 1067 masters of the heavens: astrologers *mym#h yl(b 1068 boleskine: the house of the beast *nyk#lwb 1070 vapour, smoke *n( 1075 the song of songs myry#h ry# seizing without difficulty *myrcm ylb hlxn 1079 madness *nw(g# 1080 concealed *np# 1081 tiphareth: beauty tr)pt notariqon (the qabalistic method of acronyms *nwqyr+wn 1082 son of ayish: ursa minor*#y( nb 1086 gsatanas h: the goat satan *z( n# 1087 balm; the

ALEISTER CROWLEY THE HEART OF THE MASTER

re but distortions of one form upon the mountain-crest, a solitary shadow- the shadow of a man! lux i stood erect. i found myself unhurt. i turned. i lifted up mine eyes. behold! the hill! the apex of the colossal pyramid is crowned by a stern silent figure, cut in sharp silhouette against the orb of the sun. i cried aloud: hail unto thee, o star that art the sun, star that mountest the height of the heavens! but my heart answered me, mysteriously, yet so that it availed me to understand it "he riseth not nor sets! he goeth shining on his way, and before him the earth reeleth in the rhythm of her bacchanal dance" then knew i also this: all these poor dead men that lay about me had been slain by their own fear, their fault of faith in deeming that the sun- or any star- could die. and now i

voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of the master, begetter, destroyer! the voice of the pelican. iao: all that liveth is blood of the heart of the master: all stars are at feast on that pasture, abiding in light. the vo

ery act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of event as servants of thy will, appointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of the lovely star! the shadows suddenly faded as the clouds vanished from the sky; and there is no more writing on the heavens, for that which was written was graven upon mine heart. the four virtues of the heart of the master. light is throned in the heart of the master, so that he thinks no evil. for in that light all is truth. falsehood is but a function of the conditions of time and space, and the idea of evil comes only from perceiving the oppositions which are transcended by truth. so each thing that is

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ht of his own intelligence, but i wish to call the very particular attention of capitalists and labour leaders to the principles here set forth. i conclude by quoting four chapters from liber aleph which bear on the subject 'j'de lege motus "consider, my son, that word in the call or key of the thirty aethyrs: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and the unspeakable variety! and again: let there be no creature upon her or within her the same. all her members let them differ in their qualities, and let there be no creature equal with another. here also is the voice of true science, crying aloud that variation is the key of evolution. thereunto art cometh the third, perceiving

on of the other parts of his will. and because the people are oft times unlearned, not understanding pleasure, let them be instructed in the art of life: to prepare food palatable and wholesome, each to his own taste, to make clothes according to fancy, with variety of individuality, and to practice the manifold crafts of love. these things being first secured, thou mayst afterward lead them into the heavens of poesy and tale, of music, painting, and sculpture, and into the lore of the mind itself, with its insatiable joy of all knowledge, thence let them soar" al ii,59 "beware therefore! love all, lest perchance is a king concealed! say you so? fool! if he be a king, thou canst not hurt him" the old comment 59. yet, being indeed invulnerable, one need not fear for them. we must abolish th

ALEISTER CROWLEY THE OTO GNOSTIC MASS

riestess. accept, o lord, this sacrifice of life and joy, true warrants of the covenant of resurrection. the priest offers the lance to the priestess, who kisses it; he then touches her between the breasts and upon the body. he then flings out his arms upward, as comprehending the whole shrine. let this offering be borne upon the waves of aethyr to our lord and father the sun that travelleth over the heavens in his name on. he closes his hands, kisses the priestess between the breasts, and makes three great crosses over the paten, the cup, and himself. he strikes his breast. all repeat this action. hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of 'ia(c)q. he make

ALEISTER CROWLEY EQ I 1

hey have bound up as a wisp of undried straw; even the winds they have ensnared as an eagle in a net- yet the spirit liveth and is free, and they know it not, as they gaze down from their babel of words upon the soot-grimed fields, and the felled forests, and the flowerless banks of their rivers of mud, lit by the sun which glows red through the hooded mists of their magic. yet he who gazeth into the heavens, and crieth in a loud voice "there is no-god" is as a prophet unto mankind; 180 for he is as one drunken on the vastness of deity. better to have no opinion of god than such an opinion as is unworthy of him. better to be wrapped in the black robe of unbelief than to dance in the stinking rags of blasphemy. so they learnt to cry "for the children, belief and obedience; for us men, solit

of aethyr do i sail, as a furnace of burnished brass; and blasts of fire pour from my nostrils, and bathe the land of dreams in the radiance of my glory. and in the west the lid of mine eye drops- down smites the night of reckoning and destruction, that night of the slaughter of the evil, and of the overthrow of the wicked, and the burning of the damned. robed in the flames of my mouth, i compass the heavens, so that none shall behold me, and that the eyes of men shall be spared the torture of unutterable light "devourer of millions of years" is my name "lord of the flame" is my name; for i am as an eye of silver set in the heart of the sun. thou spreadest the locks of thine hair before thee, for i burn thee; thou shakest them about thy brow, so that thine eyes may not be blinded by the fi

is the life and the master of life; he is the great living image of the sun, the sun, and the begetter of the sun. he is the divine child, the god-begotten one, and the begetter of god. he is the potent bull, the jewelled snake, the fierce lion. he is the monarch of the lofty mountains, and the lord of the woods and forests, the indweller of the globes of flame. as a royal eagle he soars through the heavens, and as a great dragon he churns up the waters of the deep. he holds the past between his hands as a casket of precious stones, the future lies before him clear as a mirror of burnished silver, and to-day is as an unsheathed dagger of gold at his girdle. as a slave who is bold becomes a warrior, so a warrior who is fearless becomes a king, changing his battered helm of strength for a g

the images of things that be. space i unroll as a scroll, and time chimeth from mine hand as the voice of a silver bell. i ring out the birth and the death of nations, and when i rise worlds pass away as feathers of smoke before the hurricane. yet, o divine youth who has created thyself! what art thou? thou art the birthless and the deathless one, without beginning and without end! thou paintest the heavens bright with rays of pure emerald light, for thou art lord of the beams of light. thou illuminest the two lands with rays of turquoise and beryl, and sapphire, and amethyst; for lord of love, lord of life, lord of immensity, lord of everlastingness is thy name. thou hast become as a tower of effulgence, whose foundations are set in the hearts of me, yea! as a mountain of chrysoleth slum

ALEISTER CROWLEY EQ I 5

aid and man till the next sabbath- days each like leviathan! nay! lift the languid head! take of this wine and bread! the vision is withdrawn; the lake calls, and the lawn; our love shall walk abroad in the grey hours of dawn! ethel ramsay. 64 the temple of solomon the king a. a. publication in class b. imprimatur: n. fra a. a. chart approximated_ vi. mys- v iv. iii. ii. i. itc english of col.iv. the heavens english of col.ii hebrewnames key# of of assiah of numbers scale seph and letters_ nothing. hb:nun-final hb:yod hb:aleph 0 no limit. hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 0 limitless l.v.x. hb:resh hb:vau hb:aleph hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 1 s. of primum mobile hb:mem-final hb:yod hb:lamed hb:gemel hb:lamed hb:gemel hb:heh hb:taw hb

! list! a wandering singer caught the light o' the stars on his lips, and the sun-dawn of the world in his heart. for i that dwelt within the city of time was lost in a cloudy dawn; the silken veil of dew that clothed the green grass of the fields was the veil of olympus; now the shadowy night that sang to me, that sand, that sang to me, sprang from the underworld of eld: the moon that circled in the heavens sang to me, and i that heard the olden monstrous lays of eld, the dreaming wonders of the dawn, died, and still lie imprisoned in the rocks by the salt sea, knowing of the doom of man, but being dumb, as is the doom of man, for nightfall is delight of eld, and i wander bareheaded under the dark sky; 121 calling and calling from the windy deeps, the olden night still draws me; moonlight

ALEISTER CROWLEY EQ I 5

er and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle with height about 7 times the base. it ex

pecks; and it blows through the whole aethyr. but through it one perceives the lion, which has become as a raging flame. and he roareth in an unknown tongue. but this is the interpretation thereof: let the stars be burnt up in the fire of my nostrils! let all the gods and the archangels and the angels and the spirits that are on the earth, and above the earth, and below the earth, that are in all the heavens and in all the hells, let them be as motes dancing in the beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far

mour. upon his head are plumes of gray, spread out like the fan of a peacock. about his feet a great army of scorpions and dogs, lions, elephants, and many other wild beasts. he stretches forth his arms to heaven and cries; in the crackling of the lightning, in the rolling of the thunder, in the clashing of the swords and the hurling of the arrows: be thy name exalted! streams of fire come out of the heavens, a pale brilliant blue, like plumes. and they gather themselves and settle upon his lips. his lips are redder than roses, and the blue plumes gather themselves into a blue rose, and from beneath the petals of the rose come brightly coloured humming-birds, and dew falls from the rose-honey-coloured dew. i stand in the shower of it. and a voice proceeds from the rose: come away! our char

lpools in the air; be comforted, therefore, for though i be black, in the roof of my mouth is the sign of the beetle. bent are the backs of my brethren, yet shall they gore the lion with their horns. have i not the wings of the eagle, and the face of the man? and now he is turned into one of those winged assyrian bull-men. and he sayeth: the spade of the husbandman is the sceptre of the king. all the heavens beneath me, they serve me. they are my fields and my gardens and my orchards and my pastures. 29 glory be unto thee, who didst set thy feet in the north; whose forehead is pierced with the sharp points of the diamonds in thy crown; whose heart is pierced with the spear of thine own fecundity. thou art an egg of blackness, and a worm of poison. but thou hast formulated thy father, and m

ye know. all this while there hath been no vision, but only a voice, very slow and clear and deliberate. but now the vision returns, and the voice says: thou shalt be called danae, that art stunned and slain beneath the weight of the glory of the vision that as yet thou seest not. for thou shalt suffer many 113 things, until thou art mightier than all the kings of the earth, and all the angels of the heavens, and all the gods that are beyond the heavens. then shalt thou meet me in equal conflict, and thou shalt see me as i am. and i will overcome thee and slay thee with the red rain of my lightnings. i am lying underneath this pyramid of light. it seems as if i had the whole weight of it upon me, crushing me with bliss. and yet i know that i am like the prophet that said: i shall see him

ALEISTER CROWLEY EQUINOX EQ I 2 2

e triangle of the measureless waters "and thus was formulated in eternity the external hexad; and this is the number of the dawning creation" the hegemon having illuminated the temple, the "hierophant" then explains to the practicus the calvary cross of twelve squares "the calvary cross of twelve squares fitly represents the zodiac; which embraces the waters of nu, as the ancient egyptians termed the heavens, the waters which be above the firmament. it also alludes to the eternal river of eden, divided into four heads, which find their correlation in the four triplicities of the zodiac" illustration on page 277 approximated below_ hb:shin hb:taw hb:qof_ salt/ lamp air tablet salt brass_ serpent_ banner of east/ heiroph. hegemon. lamp ant_ black/ white) incense_ incense_ spirit 18th key dee

me, he bade me tell him what i sought; this i did. and when i had finished speaking, he took me by the right hand and flew obliquely upwards. and as i was carried through the air, i looked down, and felt reluctant at leaving the great circle, which had now become as a point below me. and as i thought of it, of a sudden i found myself standing upon a marble floor, from out of which rushed up into the heavens a great pillar of fire. and as i gazed wonderingly at it, though on account of its brightness i could see no one, i became conscious that many people were worshipping around me. then slowly, as my eyes became accustomed to the light, i saw that the great pillar of fire was in truth the right leg of an immense figure "on becoming aware of this, a great awe filled me, and 306 then did be

and that balanced with its correlatives, then sendeth he, as before said, a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation or m. m. of the u.40 which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmus shining forth into the infinite abyss of the heavens; thence can he follow the ray of 321 reflection therefrom, and while "concentrating his united "consciousness" at that point of his sphere of sensation, can receive the "direct reflection" of the ray from the macrocosmus. but if instead of concentrating at that actual point of the sphere of sensation, and thus receiving the "direct ray" as then reflected into his thought, and uniting h

ALEISTER CROWLEY EQUINOX EQ I 2

resh-aleph-shin-yod-taw bet-resh-aleph aleph-lamed-heh-yod-memfinal aleph-taw heh-shin-mem-yod-memfinal vau-aleph-taw heh-aleph-resh-tzaddifinal such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence of the heavens, and the essence, of the earth. in the beginning .god. in wisdom :created:the elohim :the essence<<1>:of the heavens in the head<<2 .the holy gods. and the essence:of the earth<<1: aleph-taw= the first and last- alpha and omega- aleph and tau<<2 "i.e" the white skull "vide" idra zutra qadisha, cap. ii. distinguish from the skull of microprosophus> contained therein also are the divine

on-rho-eta kappa-omicron-sigma-mu-omicron-upsilon, the virgin of the world, venus, aphrodite: centrum in trigonis centri- by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did 172 god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door<holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love> of venus, hb:dalet, is the gateway of initi

hb:aleph, the father, the yellow ray of the dawning sun of creation; hb:mem, the mother, the blue ray of the great primaeval waters; hb:shin, the son, the red ray: the ruach elohim<yod-memfinal is 300= hb:shin> symbol of the red fire of god, which brooded (v.2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the 174 ignis dei: which is also the agnus dei, or lamb of god that destroyeth (literally "burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays "o agnus dei! qui tollis- qui tollis peccata mundi- dona nobis pacem"

next word is aleph-taw, which we have seen to be the central word: and its signification is the alpha and omega- from beginning unto end: essence: and its key is 5. five again are the letters of the word heh-shin-mem-yod-memfinal<key number is 17: by taro--hope; whose title is daughter of the firmament, dweller between the waters> which next follows; and in this word shin-mem-yod-memfinal, the heavens, we perceive hb:shin< the ruach elohim, brooding upon the face of the waters, mem-yod-memfinal (maim, even as it is afterwards set forth in verse 2. in the next word, vau-aleph-taw, we find that the conjunctive hb:vau makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of

asten the gloom. hardly a murmur of time at his loom. nothing of sense by the poppy-perfume. 191 boy, as you love me, i charge you to fold pipe over pipe into gardens of gold such as a god may be glad to behold. seated on high in the aeons of doom, sucked as a seed into the infinite womb, sealed is my soul in the sheath of its tomb. boy, as you love me, i charge you to mould pipe after pipe, till the heavens are rolled back and are lost as a tale that is told! iii silence and darkness are weaving a web broidered with nothing at uttermost ebb- cover, oh cover the shaming of seb! fling the wide veil, o nuit, on the shame- shame from the knowledge and unto the name- hide it, o hide it, in flowers of flame! now in the balance of infinite things stirs not a feather; the universe swings poised o

ALEISTER CROWLEY EQUINOX EQ I 3 2

and i shall be whiter than snow "fire" o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! i stand before the beautiful gate: before the mighty portal of the universe: at my right hand a pillar of fire; and at my left a pillar of cloud. at their bases are the dark-rolling clouds of the material universe: and they pierce the vault of the heavens above. and ever upon their summits flame the lamps of their spiritual essence! thou that livest in the glory beyond that gate: heart of my soul; thee i invoke! come thou forth unto me, who art my very selfhood; mine essence, my light: and do thou guard me and guide me through the manifold paths of life: that i may at length become one with thine immortal and imperishable essence! unto

grant thou that upon me may shine forth the light of my higher soul. let me be guided by the 199 help of my genius unto thy throne of glory, ineffable in the centre of the world of life and light [now go up to the altar: formulating before thee a glittering light: imagine that it demands wherefore thou hast come &c, and say] adoration unto thee that dawnest in the golden! o thou that sailest over the heavens in thy bark of morning! dark before thee is the golden brightness; in whom are all the hues of the rainbow. may i walk as thou walkest, o holiness, who hast no master, thou the great space-wanderer to whom millions and hundreds of thousands of years are but as one moment! let me enter with thee into thy bark! let me pass with thee as thou enterest the gate of the west! as thou gleamest

a mixture of oxygen and nitrogen is the ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it not, and burn with a joy not unmingled with sorrow at the apparent hopelessness of ever being able to climb so distant a peak. thus would the heavens and hells seduce him from the path, the path of the sun and the angel, which through their greater glory blinded his understanding from the true way, and appeared to him not as light but as darkness. his present position seemed so clear to him that its very clearness would also have blinded him as it has so many others, had he not slain the incubus of the supreme, and sought a greater

ALEISTER CROWLEY EQUINOX EQ I 3 3

when the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in the garden, and trembled, and passed, and fled. victor b. neuburg 284 reviews the occult review. monthly. 7"d."net. still, as before, the best and brightest of the periodicals dealing with transcendental subjects. it hears all sides and has

ot the emperor or eternal time; nor the warrior shout that rocketh the byss of space! i deny thee by the powers of mine understanding; raise me in the unity of thy might, and suckle me at the swol'n breasts of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 7. o thou god of the nothingness of all things! thou who art neither the golden bull of the heavens; nor the crimsoned fountain of the lusts of men: o thou who reclinest not upon the waggon of night; nor restest thine hand upon the handle of the plough! i deny thee by the powers of mine understanding; urge me in the unity of thy might, and drench me with the red vintage of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 8. o thou

, in the glory and splendour of thy name. 11. ah! but i rejoice in thee, o thou my god; thou crown of unutterable loveliness; thou feather of hyalescent flame; thou all-beholding eye of brightness: yea, i rejoice in thee, thou resplendent everlasting one: o thou vast abysmal ocean of foaming flames! i rejoice, yea, i shout with gladness! till the stars leap like white coursers from the night, and the heavens resound as an army of steel-clad warriors, at the glory and splendour of thy name. 12. ah! but i rejoice in thee, o thou my god; thou star-blaze of undying expectation; thou ibis-throated voice of silence; thou blinding night of understanding: yea, i rejoice in thee, thou white finger of chaotic law; o thou creative cockatrice twined amongst the waters! i rejoice, yea, i shout with gla

ss! 2. o thou unity of all things: as the hot fire that flameth is too subtle to be held, so art thou, o god my god. i cannot grasp thee, for thou art everywhere; lo! though i hurl me down the scarlet throat of a volcano, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 3. o thou unity of all things: as the moon that waneth and increaseth in the heavens, so art thou, o god my god. i cannot stay thee; for thou art everywhere; lo! though i devour thee, as a dragon devoureth a kid, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 4. o thou unity of all things: as the dust that danceth over the breast of the desert, so art thou, o god my god. i cannot seize thee, for thou art everywh

bode of kisses, that art lit by the fat of murdered fiends! i adore thee, evoe! i adore thee, iao! 65 o thou sleeping lust of the storm, that art flame-gorg'd as a flint full of fire! i adore thee, evoe! i adore thee, iao! o thou soft dew of the evening, that art drunk up by the mist of the night! i adore thee, evoe! i adore thee, iao! o thou wounded son of the west, that gushest out thy blood on the heavens! i adore thee, evoe! i adore thee, iao! o thou burning tower of fire, that art set up in the midst of the seas! i adore thee, evoe! i adore thee, iao! o thou unvintageable dew, that art moist upon the lips of the morn! i adore thee, evoe! i adore thee, iao! o thou silver crescent of love, that burnest over the dark helm of war! i adore thee, evoe! i adore thee, iao! o thou snow-white r

ALEISTER CROWLEY EQUINOX EQ I 3

e set my feet in the north, and have said 'i will shroud myself in mystery and in concealment" then repeat the oration "the voice of my higher soul &c, and command the mystic circumambulation. l. move round as usual to the south, and halt, formulating thyself as shrouded in darkness: on the right hand the pillar of fire, on the left the pillar of cloud: both reaching from darkness to the glory of the heavens. m. now move from between these pillars which thou hast formulated to the west, and say "invisible i cannot pass by the gate of the invisible save by virtue of the name of 'darkness" then formulate forcibly about thee the shroud of darkness, and say "darkness is my name, and concealment: i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkne

- bearer. and he lets project his astral, and he lets implant therein his consciousness: and his body knows what time his soul passes between the pillars, and prayeth the great prayer of the hierophant. q. and now doth the aspirant's soul re-enter unto his gross form, and he draws in divine extasis of the glory ineffable which is in the bornless beyond. and so meditating doth he arise and lift to the heavens his hand, and his eyes, and his hopes, and concentrating so his will on the glory, low murmurs he the mystic words of power. r. so also doth he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars, and standing between them (or formulating them if they be not there, as it appears unto me)

ALEISTER CROWLEY EQUINOX EQ I 4 2

ve been subdued, the subconscious thoughts slain; it stretches before us like some unspotted canvas upon which we may write or paint whatever we will. we can produce entrancing sounds at will, beautiful sights at will, subtle tastes and delicious perfumes; and after a time actual forms, living creatures, men and women and elementals. we smite the rock, and the waters flow at our blow; we cry unto the heavens, and fire rushes down and consumes our sacrifice; we become magicians, begetters of illusion, and then, if we allow ourselves to become obsessed by them, a time comes when these illusions will master us, when the children we have begotten will rise up and dethrone us, and we shall be drowned in the waters that now we can no longer control and be burnt up by the flames that mock obedien

ALEISTER CROWLEY EQUINOX EQ I 6

rselves with it" 21 37. many have arisen, being foolish. they have said "stoop down unto the darkly splendid world, and be wedded to that blind creature of the slime" 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourselves with both! 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invis

os svb figvra cc 29 a. a. publication in class d. imprimatur: n. fra a. a. liber resh vel helios. svb figvra cc 0. these are the adorations to be performed by all aspirants to the a. a. 1. let him greet the sun at dawn, facing east, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travelles

vens in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travellest over the heavens in thy bark at the mid-course of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of morning! 3. also, at sunset, let him greet the sun, facing west, 31 giving the sign of his grade. and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over

ns in thy bark at the down-going of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing north, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art khephra in thy hiding, even unto thee who art khephra in thy silence, who travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of evening. 5. and after each of these invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior. and then do thou compose thyself to holy meditation. 6. also

he river there floated, within that small circle of light, an ark, or as it might be, a coffin. then looking up into that pierced cloud i saw within the light a certain house surrounded by a grove. within, all was dark; yet from it proceeded a ray as silvery as the first ray was golden. and i desired ardently to enter that house. yet, having no wings, the task appeared beyond my human force. then the heavens closed as suddenly as they had opened, and i was left darkling. yet i had this candle of hope, that within the ark, could i reach it, might be some help of knowledge or power whereby that house might be attained. so i swam steadily toward, though with some fear, for the eddies in that great stream were numerous, and my sole guide was a slender snake of light that moved upon the water

ALEXANDRIAN BOOK OF SHADOWS OCCULT

nd invisible. i conjure thee anew by the holy name aradia and by the holy name cernunnos; i conjure thee, o sword (athame, that thou servest me for a protection in all adversities; so aid me now! again the man asperges, and the woman censes, and the weapon is returned to the pentacle, saying: both "i conjure thee, o sword (athame) of steel, by the great gods and gentle goddesses, by the virtue of the heavens, of the stars and of the spirits who preside over them, that thou mayest receive such virtue that i may obtain the end i desire in all things wherein i shall use thee, by the power of aradia and cernunnos. the partner gives the fivefold kiss unto the owner of the weapon. if the owner is not present, or if the weapon is jointly owned by them both, the man will give the fivefold kiss to

hallus] o circle of stars [kiss] whereof our father is but the younger brother [kiss] marvel beyond imagination, soul of infinite space, before whom time is bewildered and understanding dark, not unto thee may we attain unless thine image be love [kiss] therefore by seed and root, by stem and bud, by leaf and flower and fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that men speak not of thee as one, but as none; and let them not speak of thee at all, since thou art continuous. for thou art the point within the circle [kiss] which we adore [kiss] the fount of life without which we would not be [kiss] and in this way are erected the holy twin pillars [kiss breasts, left then right] in beauty and in strength were they ere

rayer, as the moon bewitches the midnight air. evoke thy powers that potent bide in shining stream and the secret tide, in fiery flame by starlight pale, in shadowy host that rides the gale. and by the ferndrakes, faerie haunted, of forests wild and woods enchanted. come, o come! to the heartbeat's drum! come to us who gather below, when the broad white moon is climbing slow. through the stars to the heavens' height, we hear thy hoofs on the wind of night! as black tree branches shake and sigh, by joy and terror we know thee nigh. we speak the spell thy power unlocks, at solstice sabbath and equinox" notes l lots of published sources for this one, in several variants l michael harrison's the roots of witchcraft attempts to explain it. published sources include: doreen valiente witchcraft f

s stands in the south with the coveners in a circle, alternately man and woman, about the cauldron between them. the circle now moves slowly deosil once about the circle. as each passes the hps they kiss her upon the cheek; as they pass the hp, he hands each one a candle which is lit from the balefire. coveners dance slowly deosil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

instein hints, our entire solar system is but a sphere, colouring is given to the deduction that it, in its turn, may be but a cosmic atom; thus we would have a place within a still larger scheme, and have a centre around which our system rotates, and in which it is as the electron to the atom. we have been told by astronomers that our entire system is probably revolving around a central point in the heavens. thus the basic idea which i have sought to emphasise can be traced all the way up, through the atom of the chemist and physicist, through man, through the energising life of a planet, up to the logos, the deity of our solar system, the intelligence or life which lies back of all manifestation or of nature, and on to some greater scheme in which even our god has to play his part and to

which animates all matter, they may perhaps represent the negative aspect, whose polar opposite, or the positive aspect, is their seven husbands, the seven stars of the great bear. perhaps the union of these two is what produces our solar system. perhaps these two types of energy, one from the pleiades and the other from the great bear, meet, and in their conjunction produce that blazing forth in the heavens which we call our solar system. the relationship of these two constellations, or rather their subjective relationship, must surely have some basis in fact, or we would not have it hinted at in the different mythologies. there must be something that connects them, out of all the myriads of constellations, with our solar system. but when we endeavour to give it a purely physical applicat

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

stars sang together" dissonance yet sounds forth, and discord arises from many systems, but in the progression of the aeons an ordered harmony will eventuate, and the day will dawn when (if we dare speak of eternities in the terms of time) the sound of the perfected universe will resound to the uttermost bounds of the furthest constellation. then will be known the mystery of "the marriage song of the heavens" five points to remember the reader is also asked to remember and weigh certain ideas prior to taking up the study of initiation. due to the extreme complexity of the matter it is an utter impossibility for us to do more than get a general idea of the scheme; hence the futility of dogmatism. we can do no more than sense a fraction of some wonderful whole, utterly beyond the reach of ou

ust 2. the rod of the one initiator is hidden in "the east" a definite planetary location. 3. the rod of the solar logos is hidden in "the heart of the sun" that mysterious subjective sphere which lies back of our physical sun, and of which our physical sun is but the environing shield and envelope. 4. the rod of the cosmic logos associated with our solar logos is secreted in that central spot in the heavens around which our solar system revolves, and which is termed "the central spiritual sun" one rod is charged anew at shamballa for each new world teacher; the rod of sanat kumara is charged afresh at each recurring world period, and therefore seven times in the history of a planetary scheme. the logoic rod of power is electrified at the recurrence of each new period of creation, or for e

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

smic fire copyright 1998 lucis trust sphere of blue felt the vibration and answering, roused herself and hastened to the call. the second, with wise insistence, hearing the first sound forth, knowing the hour had likewise come, echoed the sound or note quadruple. this fourfold reverberation circled the gamut of the spheres. again it was sent forth. three times the note was sounded, pealing across the heavens. at the third intoning came the answer to the call. vibrant as a key attuned, the eternal primary replied. the blue to the dense one answered and responded to the need. quivering the sphere heard the third take up the note, pealing it forth, a full-toned chord smote on the ears of the watchers of the flame. the lords of flame arose and prepared themselves. it was decision's hour. the s

iple essence by means of the three great groups of atoms. three are the atoms and threefold the radiation. the inner core of fire hides itself and is known only through radiation and that which radiates. only after the blaze dies out and the heat is no longer felt can the fire be known- 22- a treatise on cosmic fire copyright 1998 lucis trust stanza xiii through the band of violet that encircleth the heavens passeth the globe of purple dark. it passeth and returneth not. it becometh enrapt in the blue. three times the blue enfoldeth, and when the cycle is completed the purple fadeth and is merged into the rose, and the path again is traversed. three the great colours in the cycle that counteth as the fourth, violet, blue and rose, with the basic purple in revolution. four are the colours s

causes the active growth of that in which it is embedded and causes that upward pushing which brings into manifestation all that is found in the kingdoms of nature. radiatory fire causes the continued growth of that which has progressed, under the influence of latent fire, to a point receptive of the radiatory. let us tabulate it thus: systemic or macrocosmic: the solar logos or the grand man of the heavens- 31- a treatise on cosmic fire copyright 1998 lucis trust latent or interior fire produces the internal heat which makes the solar system productive of all forms of life. it is the inherent warmth that causes all fertilisation, whether human, animal, or vegetable. active or radiatory fire retains in life and causes the evolution of all that has evolved into objectivity by means of late

nds to the physical body as the logos on the cosmic astral plane stands to his system. as we continue the study we will work out the correspondence in the cosmos, the system, and in the three worlds, for we need to remember that the analogy must be perfect. 1. man, the microcosm, the manifesting monad, or one. 2. the heavenly man, the planetary logos, or the manifesting group. 3. the grand man of the heavens, the macrocosm, the solar logos, the manifestation of all groups and of all evolutions within his body, the solar system. all these bodies the body of a man, a planetary logos, and a solar logos are the product of desire originating on the planes of abstract mind, whether cosmic, systemic, or mind in the three worlds, whether cosmic desire-mind or human desire-mind, and all their bodie

of this vitalised cord, and apart from the seven centres within the web (which correspond to the sacred centres, and of which the spleen is frequently counted as one) it has the two above mentioned, which make with the spleen a triangle of activity. the etheric web of the solar system is of an analogous nature, and likewise has its three receptive centres for cosmic prana. the mysterious band in the heavens, which we call the milky way (s. d. ii.250) is closely connected with cosmic prana, or that cosmic vitality or nourishment which vitalises the solar etheric system. 2. the assimilator of prana. the process of assimilation is carried on in this triangle, and the prana which enters into either centre, circulates three times around the triangle before being transmitted to all parts of the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

n, 3. living for a mundane period, therefore in incarnation during a world period, 4. goodly to behold, for the sons of god are luminous, radiant and full of beauty, 5. delighting in love, for love is the characteristic of the soul, and all sons of god, or sons of mind reveal the love of the father, 6. possessing bodies of their own "not caused by parents" that body "not made by hands, eternal in the heavens" mentioned by st. paul. in connection with the fourth world, vyasa notes that it is the world of mastery, therefore the home of the masters, and all liberated souls whose "food is contemplation" and whose lives are "for a thousand mundane periods" therefore who have immortality. then he describes the three highest planes, with the great existences who are the lives of those planes and

r that the moon is the symbol of matter, whereas the sun in its aspect of light is the symbol of the soul, he will have no difficulty in ascertaining the meaning of the two sutras we have just considered. one deals with the soul and the various states of consciousness; the other deals with the body, the vehicle of consciousness. one concerns the body incorruptible, not made with hands, eternal in the heavens. the other deals with the "lunar mansions (as one translator calls it) and with the home of the soul in the three worlds of human endeavour. we must be careful however to remember that the moon aspect is the governing one in all the kingdoms below the human, whilst the sun aspect should dominate in the human. a knowledge of the lunar mansions or of forms would give an understanding of

ice it here to say that this sutra forms the background for all astrological investigation and from an appreciation of its meaning will eventuate an understanding of: 1. the relation of our solar system to the other six constellations which (with ours) form the seven force centres of which the seven great spiritual influences of our system are the reflections and agents. 2. the path of our sun in the heavens and the twelve signs of the zodiac through which our sun apparently passes. therefore it will be apparent that this sutra is the key to the purpose of the seven and the twelve upon which all our creative processes are built- 167- the light of the soul copyright 1998 lucis trust 3. the meaning of the twelve labours of hercules in their relation to man, the microcosm. 4. the purpose of o

and one or other of the centres; through each one of the centres is the door to a certain plane of the planetary spheres. when the disciple has worked out into his life in correct realization the various means of yoga dealt with in the previous books, certain keys and knowledge, certain words and formulas, can be entrusted to him which will, through concentrated meditation give him the freedom of the heavens and the right to pass through certain gateways into the kingdom of god. 43. when that which veils the light is done away with, then comes the state of being called discarnate (or disembodied, freed from the modification of the thinking principle. this is the state of illumination. again, we have a free, rather than a literal translation, and in this the true sense of the archaic terms

forms are held in being. gradually there dawns on him a true understanding of the significance of the words "made in the image of god" his "consciousness is one and yet has produced the varied forms of the many" within his little cosmos, and what is true of him is true of his great prototype, the heavenly man, the planetary logos, and true again of the prototype of his prototype, the grand man of the heavens, the solar logos, god in manifestation through the solar system. 6. among the forms which consciousness assumes, only that which is the result of meditation is free from latent karma. forms are the result of desire. meditation of the right kind is a purely mental process and into it desire enters not. forms are the result of an outward-going urge or tendency. meditation is the- 212- th

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

nsight; he sees the beloved; he touches heights of awareness, but his approach, in the majority of cases, has been the heart approach, and has involved feeling, sensory perception, and emotion. the result has been ecstasy. his technique has been that of devotion, discipline, an emotional striving forward, the "lifting up of the heart unto the lord" the "vision of the beloved" and "the marriage in the heavens" the pouring out of the love nature at the feet of the beloved, and consequent ecstasy. afterwards, if we are to believe the writings of the mystics themselves, there has followed a period of readjustment to the life of every day, and, frequently, a sense of depression and disappointment that the high moment has passed, coupled with an inability to speak with clarity of that which has

figuratively, the feet are fleet to speed to the beloved, and the interplay between the lover and the loved one is great, but always there is the sense of duality, of something other or beyond that which has been reached. this must be held in consciousness as long as possible or else the ecstatic vision will disappear, the clouds will veil the sun, and the world, with all its cares, will obscure the heavens. we are told in mysticism that ecstasy, physically considered, is trance. it is a state of rapture, and can be either good or bad. evelyn underhill quotes father malaval as follows "the great doctors of the mystic life teach that there are two sorts of rapture which must be carefully distinguished. the first are produced in persons but little advanced in the way, and still full of self

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

an awareness which is that of the soul of the planetary life, a group consciousness which brings with it faculties and knowledge of a different order than that in the animal soul. these supersede eventually the powers of the animal soul which limit, distort, and imprison, and give man a range of contacts and a knowledge which is infallible, free from error, and which admits him to "the freedom of the heavens. the effect of the free play of the soul of man serves to demonstrate the fallibility and relative uselessness of the powers of the animal soul. all i desire to do here is to show the two senses in which the word "psychic" is used. later we will deal with the growth and development of the lower psychic nature or the soul of the vehicles in which man functions in the three worlds, and t

len property suffices not but brings sorrow. thus in time they learn the principles. the second set of principles is learnt through renunciation and service. a man looks away (having learnt first principles) from the things of the personality and in service learns the power of love in its occult significance. he spends and consequently receives; he lives the life of renunciation and the wealth of the heavens pours in on him; he gives all and is full to completeness; he asks nothing for himself and is the richest man on earth. first principles deal with the differentiated unit and with evolution through heterogeneity. principles such as the race is learning now have to do with groups; the question is not "what will be best for the man" but "what will be best for the many" and only those who

ce. to will. these words relate to the ultimate achievement, when, by an act of the combined will of the soul and of the lower man, unification and realisation are brought about. it concerns the centre at the base of the spine. to know. these words concern the ajna centre, the centre between the eyebrows. a hint lies in the words 'let the mother know the father. it has relation to the marriage in the heavens. to dare. these words give the clue to the subordination of the personality, and have a close connection with the solar plexus, the great clearing house of desire and of the astral forces, and also the main centre of the transmutative work. to be silent. this phrase relates to the transmutation of the lower creative energy into the higher creative life. the sacral centre has to relapse

om individual conditions producing depression, into the depths of a world reaction. this world glamour with its devitalising and depressing results has its roots in various factors which we have only the time to briefly indicate: a. astrological factors, either affecting the planetary chart and hence individuals, or primarily racial. these two factors are oft overlooked. b. the path of the sun in the heavens. the southern path tends to a lowered vibratory influence and aspirants should bear this in mind in autumn and the early winter months. c. the dark half of the moon, the period towards the end of the waning moon, and the early new moon. this, as you well know, affects the meditation work. d. psychological factors and mass inhibitions due undoubtedly to forces external to the planet and

njali. 2. he has to learn next to get back of his thought processes and form building propensities and discover the ideas which underlie the divine thought-form, the world process, and so learn to work in collaboration with the plan and subordinate his own thought-form building to these ideas. he has to learn to penetrate into the world of these divine ideas and to study the "pattern of things in the heavens" as it is called in the bible. he must begin to work with the blue prints upon which all that is, is modelled and moulded. he becomes then a student-symbolist, and from being an idolater he becomes a divine idealist. i use these words in their true sense and connotation. 3. from that developed idealism, he must progress even deeper still, until he enters the realm of- 211- a treatise o

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

. give what is needed to the seeker. quality..the dual aspects of desire. 3. lower the thread. unfold the way. link man with god. arise. quality..power to reveal the path. 4. all flowers are thine. settle the roots in mud, the flowers in sun. prove mud and sun, and roots and flowers are one. quality..power to express divinity. growth. 5. roll and return, and roll again. cycle around the circle of the heavens. prove all is one. quality..the harmony of the spheres. 6. colour the sound. sound forth the colour. produce the notes and see them pass into the shades, which in their turn produce the sounds. thus all are seen as one. quality..the synthesis of true beauty. this instruction on the rays is of deeper significance than can as yet be comprehended. careful systematic study and a sane refra

mic fire. study it and seek to understand the significance of this process. in the understanding of these aspects of light comes a truer perspective as to the nature of the fires in the human expression of divinity. it must never be forgotten that the soul of all things, the anima mundi, as it expresses itself through all the four kingdoms in nature, is that which gives to our planet its light in the heavens. the planetary light is the sum total of the light, dim and uncertain, to be found in all atoms of radiatory and vibratory matter or substance, which compose all forms in all kingdoms. added to this, there is, within the planet and also within each kingdom in nature, the correspondence to the etheric body with its centres of radiant energy, found underlying or "substanding" the outer p

nation or an extension of his own consciousness, but a deity of essential life, who is the sum total of all energies; the energy of life itself, the energy of love, the energy of intelligence, of active experience, and that energy which produces the interplay between the seen and the unseen; a god most surely transcendent, but at the same time most assuredly immanent; a god of such immensity that the heavens proclaim him, and so intimate that the humblest child can recognise- 115- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust him. how can this be? you ask. i give a simple reply to your question, and yet one so scientific and so profound in meaning that only when it is realised to be a fact in a natural process will it be appreciated with accuracy

to you for your earnest study, for it is in this kingdom that one first sees clearly the glory which lies ahead of humanity: a. magnetic radiation. the blending of the mineral and vegetable goals. b. the perfume of perfection. c. the glory of the human aura. the radiant augoeides d. aspiration which leads to final inspiraton. process. conformation, or the power to "conform" to the pattern set in the heavens, and to produce below that which is found above. this is done in this kingdom with greater pliability than in the mineral kingdom, where the process of condensation goes blindly forward. secret .t ransformation. those hidden alchemical processes which enable the vegetable growths in this kingdom to draw their sustenance from the sun and. soil, and to "transform" it into form and colour

ar, cosmic and environing factors which likewise play upon him. it might here be asked: what are the differences between the influences which are ray influences and those which are of an astrological nature, such as the rising sign, or the governing planets? the energies which astrologically affect a human being are those which play upon him as a result of the apparent progress of the sun through the heavens, either once every twenty-five thousand years or once every twelve months. those that constitute the ray forces do not come from the twelve constellations of the zodiac, but emanate primarily from a world of being and of consciousness which lies behind our solar system, and which themselves come from the seven constellations which form the body of manifestation of the one about whom na

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

anspiring upon earth is to bring to the surface that which is hidden within the human heart, and to unveil to our eyes the new vision. then we can pass through the gateway of the new age into a world which will be characterised by newer awareness, a deeper understanding of the vital realities, and a truer and higher standard of values. the word must again sound forth from the centre the centre in the heavens, and the centre in every human heart. each individual soul must hear it for itself alone. each of us has to pass through that experience wherein we know ourselves to be a "word made flesh" and until the bethlehem experience is a part of our individual consciousness as souls, it remains a myth. it can become a fact the major fact in the experience of the soul. i cannot here enter into a

rds of jesus, that a man must become a little child to enter into the kingdom."15 the same writer points out in another place that "the `second birth' is another well-recognised term for initiation; even now in india the higher castes are called `twice-born' and the ceremony that makes them twice-born is a ceremony of initiation mere husk truly, in these modern days, but the `pattern of things in the heavens.'16 when jesus is speaking to nicodemus he states that `except a man be born again, he cannot see the kingdom of god' and this birth is spoken of as that `of water and the spirit,'17 this is the first initiation; a later one is that `of the holy ghost and fire,18 the baptism of the initiate in his manhood, as the first is that of birth, which welcomes him as the `little child' entering

her sounds, they will, as a group, record the new word which will issue forth. at each initiation of jesus, as we shall see, a sign was given; it was a sign which registered upon the consciousness of those who were not initiate. each time, a symbol or form was seen which was indicative of the revelation. christ himself tells us that at the end of the age the sign of the son of man will be seen in the heavens.29 just as the birth at bethlehem was ushered in by a sign, that of the star, so shall that birth towards which the race is hastening be likewise ushered in by a heavenly sign. the appeal which goes up from the hearts of all true aspirants to initiation is beautifully embodied in the following prayer "there is a peace that passeth understanding; it abides in the hearts of those who liv

t 1998 lucis trust methods. all of them "descended into hell and rose again on the third day" there are twenty or thirty of these stories scattered through the centuries of human history, and the stories and the missions are ever identical "the jesus-story, it will now be seen, has a greater number of correspondences with the stories of former sungods and with the actual career of the sun through the heavens so many indeed that they cannot well be attributed to mere coincidence or even to the blasphemous wiles of the devil! let us enumerate some of these. there are (1) birth from a virgin mother (2) the birth in a stable (cave or underground chamber; and (3) on the 25th december (just after the winter solstice. there is (4) the star in the east (sirius) and (5) the arrival of the magi (the

tells us that "he is always born at the winter solstice, after the shortest day in the year, at the midnight of the 24th december when the sign virgo is rising above the horizon; born as this sign is rising, he is born always of a virgin, and she remains a virgin after she has given birth to her sun-child as the celestial virgo remains unchanged and unsullied when the sun comes forth from her in the heavens. weak, feeble as an infant is he, born when the days are shortest and the nights are longest."43 it is also interesting to remember that "the venerable bede,44 writing in the early part of the eighth century, says that `the ancient people of the anglian nation, by which he means the pagan english before their settlement in britain about a.d. 500 `began the year on december 25th, when w

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

us he connects the world of form and formless life. heaven to earth he brings; earth into heaven. this the man, who stands before the angel, knows. he grasps the meaning of the painted sign which the angel holds aloft [then follows a phrase which is incapable of translation into modern language. it signifies that complete merging which the mystic endeavours to express in terms of the "marriage in the heavens, and which has been wrongly twisted into the false teaching anent sex magic. this phrase, expressed by a painted symbol, symbolises complete unity between the outer and the inner, the objective and the subjective, between spirit and matter, and between the physical and the essential] the two are one. naught more remains to grasp. the word is manifest. the work is seen complete. the who

ed, the transfiguration of the initiate takes place, leading to that final crisis wherein the two are known as one, and the form nature (including in this phase the causal body as well as the lower vehicles) then is dispersed and disappears. the early stages of human development are as in all else in nature, apparently inchoate and formless, from the angle of the true pattern, existing eternal in the heavens. there is a physical form, but the inner, fluid, subjective nature, emotional and mental, in no way conforms to the pattern, and, therefore, the outer form is also inadequate. but crisis after crisis occurs, and the inner form nature responds more definitely and precisely to the outer impact of the soul impetus (note this paradoxical phrase, until the astral vehicle and the mental body

sense consciousness in material forms, we have progressed to the intellectual life of self-conscious human beings and to the intuitive realisations of those who are beginning to function as superhuman entities. all this has been brought about as the result of the determined, conditioned activity of a great life, which chose to make a major sacrifice and to be crucified upon the cardinal cross of the heavens, and thereby pass through a cosmic initiation; which, from our minor and relatively uninformed angle, stands today crucified upon the fixed cross in the heavens, and through the medium of the mutable cross is nevertheless producing changes in the evolutionary cycle, increasing refinement of form, and that intensification of life which distinguishes his creation. a study of those expres

and is an integral part of a still larger plan that of the solar deity. god, the solar logos, is likewise conditioned by a still higher life purpose. 2. the quality of the hidden vision. a. this quality, on the form side, produces physical sight, astral illusion and concrete knowledge. on the life side it produces illumination. this includes the widespread illumination reflected by our planet in the heavens, as well as that which makes an individual man a light-bearer, and which will eventually enable humanity (as a whole) to constitute a station of light upon earth. b. this quality is the basic cause of all sensory perception and is the instinctive urge to consciousness itself, in all its many phases. with this quality the hierarchy has to work, intensifying it and giving it magnetic pow

l through a planned activity, individualised itself in a human form, so the probationary aspirant, also as a result of a planned activity, takes the first step in individualising himself in a spiritual form, and the shift of- 166- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust consciousness from a body nature into a body "not made with hands, eternal in the heavens" takes place. the little self repeats the activity of the great self. an event upon the path of ascent explains the significance of what occurred on the way of descent. we are told that a long time transpires between the first initiation (wherein the crisis of appropriation on the path of ascent, finds its culmination) and the second initiation. here again there is a correspondence to

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ridge- 27- discipleship in the new age- volume i copyright 1998 lucis trust of souls and servers" which will make possible the merging of the inner subjective hierarchy of souls and the outer world of humanity. this will constitute an actual fusion or blending and will mark the initiation of the human family through the achievement of its foremost pioneering members. this is the true "marriage in the heavens" of which mystical christianity speaks and the result of this fusion will be the manifestation of the fifth kingdom in nature, the kingdom of god. in the past history of the race, a great event occurred which brought into manifestation the fourth kingdom in nature, the human kingdom. we stand now on the verge of a similar but still more momentous event the appearance of the fifth kingd

oy the veil, hiding the father's face" discipleship and its end there is a curious and ancient atlantean chant which is no longer used but in those far off times was chanted by the initiate who took the third initiation the consummating initiation of that period. it goes as follows. the translation of the symbols in which it was written necessitates the loss of rhythm and potency "i stand between the heavens and earth! i vision god; i see the forms god took. i hate them both. naught do they mean to me, for one i cannot reach, and for the lower of the two i have no longer any love "torn i am. space and its life i cannot know, and so i want it not. time and its myriad forms, i know too well. pendant i hang betwixt the two, desiring neither- 525- discipleship in the new age- volume i copyrigh

ALICE A BAILEY13 PROBLEMS OF HUMANITY

eriorly repudiate the materialism in their environment and see little hope for humanity in the churches; they know well that the spiritual realities have been forgotten in the material development of the churches; they love their fellowmen and would like to divert the money spent in the upkeep of church structures and overhead to the creation of that temple of god "not made with hands, eternal in the heavens. they serve that spiritual hierarchy which stands unseen and serene behind all human affairs and feel no inner allegiance to any outer ecclesiastical hierarchy. the guidance of the human being into conscious relation to christ and that spiritual hierarchy is to them the factor of major importance and not the increase of church attendance and the authority of little men. they believe in

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

e coming great approach will enable humanity to grasp not only its relation to the spiritual life of our planet, the "one in whom we live and move and have our being" but will also give a glimpse of the relation of our planet to the circle of planetary lives, moving within the orbit of the sun and the still greater circle of spiritual influences which contact our system as it pursues its orbit in the heavens (the twelve constellations of the zodiac. astronomical and astrological investigation has demonstrated this relationship and the influences exerted but there is still speculation and much foolish claiming and interpretation. yet the churches have ever recognized this and the bible has testified to it "the stars in their courses fought against sisera (judges v.20 "who can withstand the

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

more than five (excluding the ten minutes of silent preparation which precedes the formal work) for the group members will get used to working together and will eventually attain the objectives of the preparatory work with great rapidity. the technique or formula 5. then together and in vocal unison the group says "radiance we are and power. we stand forever with our hands stretched out, linking the heavens and the earth, the inner world of meaning and the subtle world of glamour "we reach into the light and bring it down to meet the need. we reach into the silent place and bring from thence the gift of understanding. thus with the light we work and turn the darkness into day" as they say this, the group visualises the turning of the great searchlight which they have jointly created by th

ntact and recognition of soul light. c. the fusion of the two lesser lights with soul light. 4. on a signal from the leader, the group says together "the light is one and in that light shall we see light. this is the light that turns the darkness into day" o m. o m. o m. the formula. 5. then together the group says "radiance are we and power. we stand forever with our hands stretched out, linking the heavens and the earth, the inner world of meaning and the subtle world of glamour. we reach into the light and bring it down to meet the need. we reach into the silent place and bring from thence the gift of understanding. thus with the light we work and turn the darkness into day- 142- glamour: a world problem copyright 1998 lucis trust as these words are said, the group members visualise the

ve together and towards each other. in the centre of the burning ground they meet, and then the lesser light (a true light in its own right) of the personality is absorbed into the greater light of the angel or soul. the angel, therefore "occultly obliterates" the dweller who becomes lost to sight in the radiant aura of the angel. this has been symbolically portrayed for us in the picture book of the heavens when, according to catholic festivals, the assumption of the virgin takes place and the constellation virgo is lost to sight in the radiance of the sun. there you have the three factors: 1. the virgin .m aterial form .p ersonality .d weller. 2. the sun. spiritual nature. soul. angel. 3. the earth .a spiring man. the disciple. the personality remains; it still exists but it is seen no m

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. three basic statements. the statement is frequently made that astrology is an exact science but that is far from correct in spite of the many mathematical computations. astrology is based, curiously enough, upon illusion for, as well you know, the zodiac is naught but the imaginary path of the sun through the heavens, and this as it appears from the standpoint of our totally insignificant planet. the sun is not, as stated, in any sign of the zodiac. it simply appears to be so as it passes between our little sphere, the earth, and the constellations at any particular time or season. in ancient days it was believed that the earth was the centre of the solar system and that around it revolved the sun

l stages upon the path. the casting of the horoscope of the average man or the undeveloped man presents no such difficulties. it might be added in addition that the signs of the zodiac are concerned primarily with the life expression of the heavenly man (as far as our planet is concerned) and therefore with the destiny and life of the planetary logos. they are also concerned with the great man of the heavens, the solar logos. i refer in this last instance to their effect as it makes itself felt in the solar system as a whole and with this effect there are few astrologers at this time fit to deal. i would remind you- 13- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust that to the lives who inform these great constellations and whose radiation [page 22

but it will be of service to refer to them again and to expand the ideas somewhat. i would have you carry them in your minds as you read and study. i have frequently referred to the fact that the entire science of astrology is based upon a non-existent condition. it has no basis in material fact and yet is eternally based on truth. the zodiac is, as you well know, the imaginary path of the sun in the heavens. it is therefore largely an illusion, from the exoteric point of view. but at the same time the constellations exist, and the streams of energy which pass and repass, intermingle and interlock throughout the body of space are by no means illusions but definitely express eternal relationships. it is the misuse of the- 38- a treatise on the seven rays- volume iii: esoteric astrology copy

illusions of any individual. these illusions are due to the polarisation of the individual upon the astral plane. it is interesting also to note in this connection that due to the precession of the equinoxes a fourth type of force is brought to bear upon the planet and man, but one which is seldom recognised and given due place in the horoscope. the month and the sign, or the place of the sun in the heavens, do not really coincide. when we state, for instance, that the sun is "in aries" it conveys an esoteric truth but not an exoteric fact. the sun was in aries at the beginning of this great cycle, but it is not in exactly the same position today when it is "found" in that sign. also it should be remembered that as it is necessary to know the moment of birth and the place of birth in cast

continues with its whirling, carrying crucified thereon the form of a man in whom is found the seed of all illusion. but, from the cross whereon he has been slain e'en though he knew it not the man climbs down and feels his way (with pain and many tears) on to another cross a cross of blinding light, of fiery pain, of bitter woe, and yet the cross of liberation. it is a stationary cross, fixed in the heavens, and guarded by the angel. behind the cross, another cross appears, but that he may not reach (the angel guards the way) until the bull has rent and torn the man, and then the light shines forth; until the serpent dread has wrestled with the man and brought him to his knees, and then the lifting up into the light; until the lion has been tamed, the secret of the sphinx revealed, and th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ing crowd appeared to be in constant movement, and as they moved they formed great and familiar symbols the cross in its various forms, the circle with the point in the centre, the five-pointed star and various interlaced triangles. it was almost like a solemn, rhythmic dance, very slow and dignified but quite soundless. suddenly, the three figures before the rock stretched out their arms towards the heavens. the crowd froze into immobility. at the far end of the bottle-neck a figure was seen in the sky, hovering over the passage and slowly approaching the rock. i knew in some subjective and certain fashion that it was the buddha. i had a sense of recognition. i knew at the same time that in no way was our christ belittled. i got a glimpse of the unity and of the plan to which the christ

lazed in every garden. in the spring the country is a riot of cosmos and then later come the sunflowers. thereby hangs a tale. i was speaking to my sunday bible class in quetta one afternoon and telling the soldiers how the human being naturally and normally turns towards god. i used the sunflower as an illustration of this, pointing out that it was called sunflower because it followed the sun in the heavens. the next morning a soldier came to the door of our sitting-room, with a very grave face, and asked if i would mind coming out into the garden for a minute. i followed him and, without a word, he pointed to the sunflowers. every single one of them, hundreds of them, had their backs to the sun. quetta was the place where i first shouldered responsibility and was, more or less, on my own

if god's truth is truth then it will be expansive and inclusive, and not reactionary and exclusive. if god is god, then his divinity will adapt itself to the emerging divinity of the sons of god, and a son of god today may be a very different expression of divinity from a son of god five thousand years ago. you will see, therefore, how my whole spiritual horizon was opening up. there was light in the heavens and i was no longer an isolated, deserted, struggling disciple, sure of nothing and with nothing to do as far as i could see. it was slowly dawning on me that i was one of a great company of brothers. it was becoming clear to me that i could co-operate with the plan if i wanted to, find those who in other lives had worked with me, see to it that what i sowed was good and find my place

ersonality established through many incarnations and the emerging purpose and will of the soul. when, however, one comes to a consideration of the astrological implications to astronomical happenings the story is very different. people hear the statement made that we are now transitting into the sign aquarius which means that from the angle of the zodiac, which is the imaginary path of the sun in the heavens, the sun appears to be going through the constellation aquarius. this is an astronomical fact at this time and has nothing to do with astrology. the influence, however, of the sign through which the sun may be passing at any particular world period is irrefutable and i can prove it to you here and now. prior to the jewish dispensation when moses was leading the children of israel out o

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

aspects of the process and to the emergence of the idea into some correlated form upon the physical plane. the visioning of the thoughtform is a process which must be succeeded by the appropriation of as much energy by the idea as is needed to make it effective or "apparent (esoterically speaking. of this the symbolism of arithmetic is the expression. from another angle, man reads his destiny in the heavens and writes out that destiny in his life upon the earth; he reduces, knowingly or unknowingly, the idea of his soul to due and proper form, so that each life adds, subtracts and multiplies, until the sum of each soul's experiencing is complete. thus, symbolically, the three basic ideas are held in elementary education, though their true meaning is divorced from reality and the right sig

ric body and the soul vehicle. one is the result of aeons of incarnating life and becomes in time a powerful repository of energies gathered out of a wide range of contacts, though conditioned by the ray type in its three aspects. the etheric body exists and is today functioning powerfully. the soul body is in process of being slowly constructed, and is that "house not made with hands, eternal in the heavens" to which the new testament refers (ii cor. 5: l. it is interesting to note that the old testament refers to the etheric body (ecc. 12:6-7) and its construction, and the new testament deals with the building of the spiritual body. 3. the science of the antahkarana must be studied in three ways: a. concretely and in relation to the etheric body, which is a substantial, tangible form, an

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ana work also on buddhic-mental levels and are evoked by the desire of the mass of men. i do not intend to deal further here with the invocation, because i did so fully in the earlier meditation instructions. i earnestly beg you, however, to reread what i there wrote. meditation vii. the cross. spiritual position it is an occult truism to say that the disciple is crucified upon the fixed cross of the heavens. this he is prepared always to accept, for he knows from bitter experience how true it is; he lives in the recognition that the life of the disciple is hard and its exigencies are inescapable. curiously enough, a good deal of this recognition is based upon an unconscious and unrealised self-pity. to offset this unrecognised habit of thought, this meditation is intended to teach the dis

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

alisation of the hierarchy copyright 1998 lucis trust this parable will be apparent to esotericists. the clue to what i have to say comes later in the same ancient writing, and here i will roughly paraphrase or freely translate it for you "the seven each on his own lot acquired knowledge. the knowledge was the same, but the soil within the lots differed. nevertheless, the goal of reaching towards the heavens was the same as in the second (a reference to the vegetable kingdom and its symbolically skyward aspiration. no further do they reach. upon the lot of each, nine points of light appear, reflected in the heavens; they brought to seeding point that human seed which has within it that which is not of man. the light produced the germination and thus the new and better forms of life. and ye

the angels" as they descended from their sinless and free state of existence in order to develop full divine awareness upon earth, through the medium of material incarnation and the use of the principle of mind. this was the divine plan, emanating from the mind of god and swept into activity and progressive unfoldment by an act of his will. at its inception, there took place the original "war in the heavens" when the sons of god who responded to the divine urge to experience, to serve and to sacrifice, separated themselves from the sons of god who responded to no such inspiration but who chose to stay in their original and high state of being. to this truth, christ himself bore witness in the story of the prodigal son and his relationship to his elder brother, who had not left the father'

t of the will the centre at the base of the spine is aroused and the fire and the light of the personal threefold life (one aspect of which is often called the kundalini fire) is carried upwards and merged with the power and the light of the soul. the major approach of the two basic energies of form and soul (as an expression of spirit) are thereby related within the human being; the "marriage in the heavens" takes place and the task of the creative process of incarnation or individual manifestation is on the way to completion. within the planetary life, the same process goes on. the life of humanity as a whole (which is intelligent form life) and the life of the hierarchy (which is the life of the soul, under impulse from the spirit or will aspect as symbolised in shamballa, are fused and

ing great approach will enable man to grasp not only his relation to the spiritual life of our planet, the "one in whom we live and move and have our being" but will also give him a glimpse of the relation of our planet to the circle of planetary lives moving within the orbit of the sun, and the still greater circle of spiritual influences which contact our solar system as it pursues its orbit in the heavens (the twelve constellations of the zodiac. astronomical and astrological investigation has demonstrated this relationship and the influences exerted, but there is still speculation and much foolish claiming and interpretation. yet the churches have ever recognised this relationship, and the bible has testified to it "the stars in their courses fought against sisera "who can withstand th

seeking the christ and at- 309- the externalisation of the hierarchy copyright 1998 lucis trust first not recognising him or the work that he is attempting to do. the churches materialistic, hide-bound and submerged in their theological concepts, seeking political power or possessions, emphasising stone buildings and cathedrals whilst neglecting "the temple of god, not made with hands, eternal in the heavens" are occupied with the symbols and not with the reality. now they must learn to recognise that the lord is not with them and they too must go forth, as mary did, and seek him anew. if they will do so, they will surely find him and again become his messengers. the fact of the resurrection will be demonstrated during the next few centuries, and the living christ will walk among men and l

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

nstructed and constitutes an active channel of contact. the soul which has for ages directed the various and varying personalities is no longer in existence; the causal body has disappeared, shattered at the moment when the initiate (at the fourth initiation) cries out and says "my god, my god, why hast thou forsaken me" the temple of solomon, the spiritual temple "not made with hands, eternal in the heavens" is no longer required; it has served its ancient purpose, and that which has been deemed eternal must disappear in the light of that to which eternity is only a phase of that which shall later be revealed. all that now remains for the initiate are the two points of living purpose to which we give the names of spirit-matter or life-appearance. the lesson ahead of the initiate is to rea

se on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust apparently unimportant planet, the earth. the word "crucifixion" comes from two latin words signifying to "fix on a cross (i have asked a.a.b. to look this word up in the dictionary so that you can have a sense of surety. the cross referred to in reference to this particular initiation is the cardinal cross of the heavens. it is to this cross that the disciple shifts at the fourth initiation, from the fixed cross of the heavens. this fixed cross is the one on which he has been crucified from the moment he found himself upon the path of probation and passed from thence on to the path of discipleship. on that path having transcended the world of phenomena and established an unbroken contact with the monad

n, between humanity and the hierarchy, plus the service of establishing right human relations among men these are some of the results which you even now grasp theoretically; these you will also grasp practically and substantially one day in your own experience. it is with this ray energy that the initiate works as he makes the great renunciation and is transferred thereby to the cardinal cross of the heavens. this is the energy which enables him to live in the eternal now and to renounce the bindings of time. through the entire experience he fights against that which is material; under the law of our planet (and, if you only knew, under the law of our solar system) nothing is achieved except by struggle and conflict struggle and conflict associated on our planet with pain and suffering but

ALICE BAILEY THE LABOURS OF HERCULES

ld savior, we have an entire pictorial presentation of the final stages of unfoldment which lie ahead of all of us. the five great initiations as portrayed for us in the history of jesus the christ are not dealt with here, but form the subject of another book (from bethlehem to calvary) as we study the story of hercules and go with him through his twelve labors, passing around the great zodiac of the heavens, we will approach it from two angles: that of the individual aspirant and that of humanity as a whole. it is now possible to regard the human family as having reached, practically en masse, the stage of the aspirant, the stage of the intelligent seeker, the stage of the man who, having developed his mind and coordinated his abilities, mental, emotional and physical, has exhausted the i

cules brings to us, and this is the demonstration [10] of the life of god which is being wrought out in the creative process, and which flowers forth more beautifully each time that the life of god makes its sweep around the zodiac which, the astronomers tell us, takes approximately twenty-five thousand years to accomplish. this is the story of the cosmic christ, crucified upon the fixed cross of the heavens; this is the story of the historical christ, given us in the gospel story and enacted two thousand years ago in palestine; this is the story of the individual christ, crucified upon the cross of matter, and incarnated in each human being, god, incarnate in matter. this is the story of our solar system, the story of our planet, the story of the human being. thus as we look at the starry

omposed of a multitude of energy units, and that man himself is likewise a composite bundle of forces and moving in a world of force. this is where [12] science so wonderfully has led us, and this is where the astrologer, the occultist, the idealist and the mystic also meet and testify to a concealed deity, to a living being, to a universal mind, and to a central energy. in the unfolding drama of the heavens, in the conclusions of the scientific enquirer, in the mathematical computations of the astrologers, and in the testimony of the mystic, however, we can see a steadily emerging manifestation of this concealed divinity. little by little, through the study of history, of philosophy and of comparative religion, we see the plan of that deity becoming significantly apparent. in the passage

e name of the soul became his name, and he was constantly reminded thereby that to express the glory of the soul was his mission. the twelve great labors that were to set the seal of accomplishment upon his life, and which would indicate his right to join the great group of immortals, were outlined to him and he entered upon the way. we are told that in his person he symbolized the fixed cross in the heavens, formed by the four constellations taurus, leo, scorpio and aquarius. tradition tells us that he was physically bullnecked, as well as psychologically stubborn and ready to attack any problem and to rush blindly into any undertaking. nothing could turn him from his purpose, and we shall see when we study the labors that he rushed headlong into them. nothing deterred him, nothing fright

s to undertake the twelve labors and demonstrate his capacities, and has been promised that if he fulfils the requirements he will be translated into the kingdom of the gods. he has been equipped with all divine powers, though, as yet, he does not know how to use them, and he has hewn out for himself the club of his own endeavor, and with these he symbolically mounts the cross: the fixed cross of the heavens, upon which he remains in spirit until the last labor has been accomplished. thus he sets out on his first labor, little realizing the magnitude of his task, and unprepared for failure. the delightful part of the story of hercules is his impulsiveness and the fact that he was not always successful. he failed sometimes and had to redo the labor until success followed on his efforts. he

AN INTRO TO STUDY OF THE KABALAH

y thirty-two paths, typified by the ten numbers and the twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, the great sea, the mother supernal, binah; and of the twenty-two occult forces of the nature of the universe symbolised by the three primary elements, the seven planets, and the twelve zodiacal influences of the heavens, which tincture human concerns through the path of our sun in its annual course. i have given the names and definitions of the thirty-two paths at the end of my edition of the" sepher yetzirah" now to show the close connection between the kabalah and orthodox judaism, we find the rabbis cataloguing the books of the old testament into a series of twenty-two (the letters) works to be rea

ANALYSIS OF THE 5 6 INITIATION

neschamah and touches the light and life of the bornless within. he is beyond hell and beyond death. the door is opened wide, and a full influx of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the sun and the moon and the heavens "before i was blind. now i see" the great light of the infinite brilliance is flashing, and the powerful and everlasting spirit of god descends! the chief adept is again the revealer of the mysteries as isis. he instructs the new adept. first, hyha is formulated, as well as trapt, and the light is brought down and cemented into the new adept via the analysis of the keyword. minutum mun

APOCRYPHON OF JOHN

he savior appointed, and why was he sent into the world by his father, and who is his father who sent him, and of what sort is that aeon to which we shall go? for what did he mean when he said to us 'this aeon to which you will go is of the type of the imperishable aeon, but he did not teach us concerning the latter, of what sort it is" straightway, while i was contemplating these things, behold, the heavens opened and the whole creation which is below heaven shone, and the world was shaken. i was afraid, and behold i saw in the light a youth who stood by me. while i looked at him, he became like an old man. and he changed his likeness (again, becoming like a servant. there was not a plurality before me, but there was a likeness with multiple forms in the light, and the likenesses appeared

ARADIA GOSPEL OF THE WITCHES

irits, the fairies and elves who dwell in desert place, thegoblins, as their mother; she hid herself in humility and was a mortal, but by her will she rose againabove all. she had such passion for witchcraft, and became so powerful therein, that her greatnesscould not be hidden.and thus it came to pass one night, at the meeting of all the sorceresses and fairies, she declaredthat she would darken the heavens and turn all the stars into mice. page 17 n r r r r r desidero tu non possa avere,avere pi pace e ne bene,e che da lontano tu debba scomodarti.e a me raccomodarti,che ti obri. che tu possa torrnarpresto al tuo destino.the invocation to aradia.aradia! my aradia!thou who art daughter unto him who wasmost evil of all spirits, who of oldonce reigned in hell when driven away from heaven,who

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

marpo function. a description of the ritual textual categories that will be explored more fully in chapter 4 will also be necessary. tibetan cosmography the tibetan understanding of cosmology and geography is multilayered and consists of indigenous and imported buddhist elements alike. regarding the indigenous elements, there is an ancient belief that the world is divided into three major levels, the heavens (gnam, the intermediate spaces (bar, and the earth (sa. these realms in turn have multiple levels; the earth realm notably consists of the surface realm inhabited by humans and the subterranean realm of serpent deities (klu) and other malevolent spirits. it is in the intermediate spaces just above the surface of the earth where the various classes of worldly deities are found, making c

BLACK WITCHCRAFT

evil. this is the spirit who gave unto the cunning the book of arte, which brought forth both demon and angel, those hidden therionick forms of darkness-made-flesh, the art of lycanthropy. kasdeja taught men the art of working with demons and spirits, as well as abortions and the secret art of the noon tide serpent, tabaet. the angelick spirit kasbeel was the bringer of the oath, when he was with the heavens, his name was known as biqa. i seek to mark an emphasis on the eclectic conceptual ideas of skir-hand witchcraft within the circle, that all may arise from their imaginations the arcana of the luciferic spirit, be it of darkness or light. as the realization of initiatory experience is known by the individual, there is no longer a sense of emptiness regarding the ownership and commitmen

BLAVATSKY H P ANTHROPOGENESIS

m, with satan and lucifer, or the great dragon, contrary to all reason and logic. as shown by the symbologists and astronomers, the association between the serpent and the idea of darkness had an astronomical foundation. the position which the constellation of draco at one time occupied showed that the great serpent was the ruler of the night. this constellation was formerly at the very centre of the heavens, and is so extensive that it was called the great dragon. its body spreads over seven signs of the zodiac; and dupuis "who" says staniland wake "sees in the dragon of the apocalypse a reference to the celestial serpent" remarks that "it is not astonishing that a constellation so extended should be represented by the author of that book as a great dragon with seven heads, who drew the t

nations of various animals and men, of fishes, reptiles and other monstrous animals assuming each other's shapes and countenances. the feminine element they resided in, is personified by thalatth- the sea, or "water- which was finally conquered by belus, the male principle. and polyhistor says "belus came and cut the woman asunder, and of one half of her he formed the earth, and of the other half the heavens, and at the same time he destroyed the animals within her" as pertinently remarked by i. myer "with the akkadians each object and power of nature had its zi, spirit. the akkadians formed their deities into triads, usually males (sexless, rather; the semites also had triadic deities, but introduced sex (p. 246- or phallicism. with the aryans and the earliest akkadians all things are ema

aven" with the astronomical key. as shown by bentley, the "war of the titans against the gods" in hesiod, and also the war of the asuras (or the tarakamaya) against the devas in puranic legend, are identical in all save the names. the aspects of the stars show (bentley taking the year 945 b.c. as the nearest date for such conjunction) that "all the planets, except saturn, were on the same side of the heavens as the sun and moon" and hence were his opponents. and yet it is saturn, or the jewish "moon-god" who is shown as prevailing, both by hesiod and moses, neither of whom was understood. thus it was that the real meaning became distorted- stanza ii- continued. 8. the flames came. the fires with the sparks; the night fires and the day fires (a. they dried out the turbid dark waters. with t

s" but in the hebrew scrolls it is jehovah himself who is the "lord of the moon" collectively as the host, and also as one of the elohim. the astronomy of the hebrews and their observance of times was regulated by the moon. a kabalist, having shown that "daniel. told off god's providence by set times" and that the "revelation" of john "speaks of a carefully measured cubical city descending out of the heavens" etc, adds[[vol. 2, page] 76 the secret doctrine "but the vitalizing power of heaven lay chiefly with the moon. it was the hebrew[[hebrew (jehovah, and st. paul enjoins 'let no man judge you for your observance of the seventh day, and the day of the new moon, which are a shadow of things to come; but the body (or substance) is of christ" or jehovah, that function of this power that "ma

that which hydrogen is to the elements and gases on the objective plane, its noumenon is in the world of mental or subjective phenomena; since its trinitarian latent nature is mirrored in its three[[footnote(s* it is corroborated, however, as we have shown, by the esotericism of genesis. not only are the animals created therein after the "adam of dust" but vegetation is shown in the earth before "the heavens and the earth were created "every plant of the field before it (the day that the heavens and the earth were made, v. 4) was in the earth (v. 5. now, unless the occult interpretation is accepted, which shows that in this 4th round the globe was covered with vegetation, and the first (astral) humanity was produced before almost anything could grow and develop thereon, what can the dead l

BLAVATSKY H P COSMOGENESIS

mana and brahmins) surpass other learned men in their treatises on morals, on physical and religious sciences, and reach a high degree in their knowledge of the future, in spiritual power, and human perfection, they brought proofs based on reason and testimony, and inculcated their doctrines so firmly that no man could now raise a doubt in his majesty even if mountains were to crumble to dust, or the heavens were to tear asunder" this work "was kept secret, and was not published till the reign of jahangir (ain i akbari, translated by dr. blochmann, p. 104, note* karakorum mountains, western tibet* according to the same tradition the now desolate regions of the waterless land of tarim- a true wilderness in the heart of turkestan- were in the days of old covered with flourishing and wealthy

eet of lightning that radiated at once on the billows of the seven millions of skies, and my ten splendours were his limbs" but neither the head nor the shoulders of adam-kadmon can be seen; therefore we read in the sephra dzenioutha (the "book of the concealed mystery "in the beginning of time, after the elohim (the "sons of light and life" or the "builders) had shaped out of the eternal essence the heavens and the earth, they formed the worlds six by six, the seventh being malkuth, which is our earth (see mantuan codex) on its plane, and the lowest on all the other planes of conscious existence. the chaldean book of numbers contains a detailed explanation of all this "the first triad of the body of adam kadmon (the three upper planes of the seven) cannot be seen before the soul stands in

more have still to appear in this round. the shinto allegorical accounts of cosmogony and the origin of man in japan hint at the same belief. captain c. pfoundes studied for nearly nine years in the monasteries of japan the religion underlying the various sects of the land "the shinto idea of creation" he says "is as follows: out of chaos (konton) the earth (in) was the sediment precipitated, and the heavens (yo) the ethereal essences which ascended: maa (jin) appeared between the two. the first man was called kuni-to ko tatchino- mikoto, and five other names were given to him, and then the human race appeared, male and female. isanagi and isanami begat tenshoko doijin, the first of the five gods of the earth" these "gods" are simply our five races, isanagi and isanami being the two kinds

t in the midst of the waters, and let it divide the waters from the waters (6, i.e "the waters which were under the firmament (our manifested visible universe) from the waters above the firmament" or the (to us) invisible planes of being. in the second chapter (the jehovistic, plants and herbs are created before water, just as in the first, light is produced before the sun "god made the earth and the heavens and every plant of the field before it was in the earth and every herb of the field before it grew; for the elohim('gods) had not caused it to rain upon the earth, etc (v. 5- an absurdity unless the esoteric explanation is accepted. the plants were created before they were in the earth- for there was no earth then such as it is now; and the herb of the field was in existence before it

lithoi of egypt and america; in the catacombs of ozimandyas, in the mounds of the caucasian snowcapped fastnesses, in the ruins of palenque, in easter island, everywhere whither the foot of ancient man has ever journeyed. the 3 and the 4, the triangle and the cube, or the male and female universal glyph, showing the first aspect of the evolving deity, is stamped for ever in the southern cross in the heavens, as in the egyptian crux-ansata. as well expressed "the cube unfolded is in display a cross of the tau, or egyptian form, or of the christian cross form. a circle attached to the first, gives the ansated cross. numbers 3 and 4 counted on the cross, showing a form of the (hebrew) golden candlestick (in the holy of holies, and of the 3+ 4= 7, and 6+ 1= 7, days in the circle of the week

BLUE EQUINOX

bellum preface the law do what thou wilt shall be the whole of the law. in righteousness of heart come hither, and listen: for it is i, to mega qhrion, who gave this law unto everyone that holdeth himself holy. it is i, not another, that willeth your whole freedom, and the arising within you of full knowledge and power. behold! the kingdom of god is within you, even as the sun standeth eternal in the heavens, equal at midnight and at noon. he riseth not: he setteth not: it is but the shadow of the earth which concealeth him, or the clouds upon her face. let me then declare unto you the mystery of this law, as it hath been made known unto me in divers places, upon the mountains and in the deserts, but also in great cities, which thing i speak unto you for your comfort and good courage. and

leared i realized that the man was no longer there, and i myself guided the boat. coming back out of the mist the waters were blue and no longer black, and i realized that day was breaking. gradually i watched the sunrise, and set the boat in that direction, rowing so as to keep my face to the sun. it seemed like a portal; but, keeping on, it presently rose, and by the time it was getting high in the heavens i perceived a fair city ahead. domes, minarets, etc. arriving there, i for the first time noticed i was dark skinned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i made the sign of the pentagram over him, but he smiled and said .come along, it.s all right. and led me along a

desire you therefore presently to note, and to cause the same to be circulated throughout the order, and among those of the profane who may seem worthy to join it, these matters following concerning the duties and privileges of members of the earlier degrees of the o.t.o. as regards material affairs. and for convenience we shall classify these as pertaining to the equinox 210 the twelve houses of the heavens, but also by numbered clauses for the sake of such as understand not the so-called science of the stars. first, therefore, concerning the duties of the brethren. yet with our order every duty is also a privilege, so that it is impossible wholly to separate them. liber ci 211 of the duties of the brethren first house 1. there is no law beyond do what thou wilt. yet it is well for brethr

onarchy with democracy: it includes aristocracy, and conceals even the seeds of revolution, by which alone progress can be effected. thus we balance the triads, uniting the three in one; thus we gather up all the threads of human passion and interest, and weave them into an harmonious tapestry, subtly and diligently with great art, that our order may seem an ornament even to the stars that are in the heavens at night. in our rainbow-coloured texture we set forth the glory of the whole universe. see to it, brother magician, that thine own thread be strong, and pure, and of a colour brilliant in itself, yet ready to mingle in all beauty with those of thy brethren! the equinox 246 the grades of the o. t. o. and scale of fees appointed for each in u. s. america in great britain initiation fee*

riestess. accept, o lord, this sacrifice of life and joy, true warrants of the covenant of resurrection. the priest offers the lance to the priestess, who kisses it; he then touches her between the breasts and upon the body. he then flings out his arms upward, as comprehending the whole shrine. let this offering be borne upon the waves of aethyr to our lord and father the sun that travelleth over the heavens in his name on. he closes his hands, kisses the priestess between the breasts, and makes three great crosses over the paten, the cup, and himself. he strikes his breast. all repeat this action. hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of iao. liber xv 26

BOOK OF ENOCH

f a second end later in the book (see the 10 weeks. 1.1] these are the words of the blessing of enoch; according to which he blessed the chosen and righteous who must be present on the day of distress, which is appointed, for the removal of all the wicked and impious. 1.2] and enoch began his story and said- there was a righteous man whose eyes were opened by the lord, and he saw a holy vision in the heavens, which the angels showed to me. and i heard everything from them, and i understood what i saw: but not for this generation, but for a distant generation that will come. 1.3] concerning the chosen i spoke; and i uttered a parable concerning them: the holy and great one will come out of his dwelling. 1.4] and the eternal god will tread from there upon mount sinai, and he will appear with

teous that has been poured out. and because of the prayer of the righteous, so that it may not cease in front of the lord of spirits, so that justice might be done to them, and that their patience may not have to last forever" 47.3] and in those days, i saw the head of days sit down on the throne of his glory and the books of the living were opened in front of him and all his host, which dwell in the heavens above, and his council were standing in front of him. 47.4] and the hearts of the holy ones were full of joy that the number of righteousness had been reached, and the prayer of the righteous had been heard, and the blood of the righteous had not been required in front of the lord of spirits. 48.1] and in that place i saw an inexhaustible spring of righteousness and many springs of wis

BOOK T

iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen, or royal, cards t

the face is beautiful and resolute. adaptability, steady force applied to an object, steady rule, great attractive power, power of command, book t page 5 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 yet liked notwithstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyrannical, and apt to turn against another without a cause. she rules the heavens from above the last decan of pisces to above the 20 degree of aries: including thus a part of andromeda. water of fire queen of the salamanders. vii. the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a w

iot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or fire-wand, somewhat similar to that of the zelator adeptus minor. beneath the chariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified- cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of cancer to the second decan of leo; hence he includes most of leo minor. air of fire prince and emperor of salamanders. viii. the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short ki

mes of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole. earth of fire princess and empress of the salamanders. throne of the ace of wands. ix. the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the

nds, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. beneath his horse's feet is the sea. from the cup issues a crab. book t page 6 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 degree of aquarius to 20 degree of pisces, thus including the greater part of pegasus. fire of water king of undines and nymphs. x. the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ra september 23 through october 22 scorpio october 23 through november 21 sagittarius november 22 through december 21 capricorn december 22 through january 20 aquarius january 21 through february 19 pisces february 20 through march 20 in fact, these dates do vary from year to year, so it is necessary to check the year in question when the date is on, or close to, the cusp. in planning this map of the heavens, some help is needed in establishing the positions held by the planets at the many different hours and minutes that have passed with the years. the astrologer's aids for this are the ephemeris and the table of houses. the ephemeris gives the positions of the planets at the different times, while the table of houses gives the corrections with regard to the place of birth; the geographic

CASE PAUL F THE BOOK OF TOKENS

but know, o israel, that besides me there is none other. i only am the knower and the actor, the one i am, whether alone and unmanifest, or appearing in the multiplicity of created things. 10 the primal force of mine ideas dwelleth continually in atziluth. thence it floweth forth into the three lower worlds through the door of understanding. as it is written" by understanding hath he established the heavens" i am the fruitful womb whence all creatures have their birth. i am the mother of mothers. hence it is commanded" honour thy father and thy mother; that thy days may be long upon the land which the lord thy god giveth thee" for i, who am thy father, am thy mother also; and if thou honourest me, the giver of life, then shalt thou triumph at the last, even over death [45] comment on dale

e no grasp without the hand, so is there no conciliation of seeming opposites without knowledge of my will. therefore does kaph, the hand exerting itself to grasp, follow yod, the hand creative. in the order of the sacred letters. 6 and as the rewarder and conciliator, i am the lord of fortune. whosoever conformeth his acts to my will shall know me in truth as the father of mercy whose chariot in the heavens is the great benefactor, tsedek [109] comment on kaph* k a p h, pronounced kahf. transcribed as "k. the number 20. meaning: grasping hand. the conciliating intelligence. 1 kaph means "palm of the hand, and the old pictograph represented a cupped hand, held out as if to receive something about to be placed therein. the idea of grasp is thus combined with that of receptivity. control and

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that human action and events reflect what occurs in the heavens. and so by releasing magical intentions into the cosmos, as i said earlier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of higher beings to help them, whether it be to deliver them from enemies, to bring rain for their crops or to cure their children's illnesses. every religion and every culture believes in a divinity of some sort

rasu omikami ama-terasu omikami is the ancient japanese sun goddess. her name means 'great august spirit shining in heaven' but she is also called shinmet 'divine radiance' and o-hiru-me-no-muchi 'great female possessor of noon. she is good for female-focused sun rituals and for ceremonial magick. helios the greek god helios, known to the romans as sol, was regarded as the sun itself. he ascended the heavens in a chariot drawn by winged snow-white horses to give light and in the evening descended into the ocean. homer wrote 'drawn in his swift chariot, he sheds light on gods and men alike; the formidable flash of his eyes pierces his golden helmet, sparkling rays glint from his breast and his brilliant helmet gives forth a dazzling splendour. his body is draped in shining gauze, whipped by

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

fect the lives of those in the earthly realm. many representations of the kongo universe show a cosmogram, a circle partitioned by a cross, its center bisected by a horizontal line, the symbolic division of the world of the dead from that of the living with a vertical path linking the two realms. similarly, the yoruba pictured the universe as a triple-tiered structure, arranged with the earth and the heavens in separate arenas "enfolding" an "islandlike world" that enjoined the three spheres. human beings, according to this model, exist in the middle domain, between earth and sky. both yoruba and kongo cosmologies, like so many other african systems, map an anthropocentric universe.[3] elaborate cosmologies inform the great variety of ways that human\ 38\ black magic page 25 of 144 http//c

hat of a universe that abounded with divine activity and power. both groups incorporated their otherworldly visions into their understanding of earthly experiences. english protestants often read unusual events as evidence of the divine presence in everyday life, acknowledging the activity of a creator deity who operated through omens and portents within the natural order, or signs and wonders in the heavens, a philosophy known as providentialism "comets, hailstorms, monster births and apparitions" and other disruptions of the ordinary were demonstrations that foretold god's will or signaled his displeasure with humankind. africans f understandings of the universe were also inspired by visible manifestations of spiritual forces within nature. they too viewed thunder, lightning, and other e

healing experience encompassed religious dimensions. narrative accounts that relate healing to religious conversion confirm the bond that exists in african american culture between spirituality and physical well-being. a sixty-year old ex-slave in georgia told how he had become "sin-sick" and remorseful over the state of his soul, as a young man "one day while i was very sick" he recounted "i saw the heavens open and [a] voice said to me, eif you are sick, behold i am a doctor! f" after receiving his healing this man "promised\ 99\ to serve the lord and try to become a christian" similar accounts of supernatural healing characterized the ministries of african american religious practitioners, to be discussed below [19] black americans drew from a broad selection of meanings in their interp

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

rief, every man had his own prate, and yet the greatest lords were so simple that they believed their pretences, and the rogues so audacious, that although one or other of them was here and there rapped over the fingers with a knife, yet they flinched not at it, but when anyone perchance had filched a gold-chain, then they would all hazard for the same. page 16 i saw one who heard the rustling of the heavens. the second could see plato s ideas. a third could number democritus s atoms. there were also not a few pretenders to the perpetual motion. many a one (in my opinion) had good understanding, but assumed too much to himself, to his own destruction. lastly, there was one also who found it necessary to persuade us out of hand that he saw the servitors who attended us, and would have persu

COLLIER IRENE CHINESE MYTHOLOGY

or help, but his voice just echoed in the emptiness. no other living creature was around to hear him. each day he longed for relief; each day he received none. he struggled for tens of thousands of years until heaven and earth each lost its memory of the other and were forever separated into the forces of yin, the dark, and yang, the light. chinese mythology 18 when the sky was firmly attached to the heavens and the earth was soundly anchored below, panku finally lost his resolve. slowly, he grew weaker and older. his body gradually shrank and wrinkled. his muscles loosened, and his breath became faint. after centuries of stretching and straining, the reliable giant fell to the ground, exhausted and drained. his massive, withered body covered the earth gently like a carpet. his flesh crumb

r was perfect for her task, and she rolled the damp clay into a doll, giving it a head, shoulders, chest, and arms like her own. for the doll s lower body, she hesitated. nuwa considered giving it scales and claws like a lizard, or fins and tails like a fish. both shapes were quite useful, since the goddess frequently changed the shape of her own lower body to be able to get around the oceans and the heavens quickly. finally, she decided to attach legs to the new creature so it could both walk on land and paddle about in the sea. from the many shades of yellow earth, nuwa made tall dolls and short dolls. she made thin dolls and fat dolls. she made curly-haired dolls and straight-haired dolls. she made dolls with eyes as round and large as cherries, some with eyes as long and narrow as a mo

earliest myths involve the ten legendary kings (see page 11, gods who guided people through their prehistoric beginnings (roughly 3000 2197 b.c).1 these early rulers were demigods, or half god and half human, who lived among the people and taught them the rules of civilization. they could change into the shapes of animals or remain in their half-god, half-animal state. eventually, they retired to the heavens when their time on earth expired. fushi was the first ruler of this magical period. many scholars believe that his story is based on an actual monarch who lived sometime between 2953 2736 b.c.2 however, whether he was based on a real person or not, fushi is a beloved figure in mythology who taught survival skills to early humans. these include using fire, fishing, hunting, writing, and

e people plucked a tune, the still air in the sound box of the p pa sprang to life. each time they strummed the strings, sleeping emotions and silent thoughts welled up in their hearts and minds. playing the p pa filled the people s bodies with joy, calmed their most savage feelings, and eased their deepest sorrows. when his time on earth was over, fushi bade goodbye to his people and ascended to the heavens, hoping that they would share their wisdom with each other and continue to live in peace. chinese mythology 38 questions and answers q: what did fushi teach people about fire? a: they could use it for cooking, warmth, and keeping away animals and insects. q: what types of food did fushi teach people to gather or hunt for? a: he taught them how to gather wild plants, such as mushrooms

liated, gong fled to the west until he reached the buzhow mountain. in his rage, he rammed his head into the pinnacle. his blow splintered off the sharp mountain peak and sent it flying upward, punching a huge hole in the sky. the dome of heaven, already fractured from the gods wrestling match, now cracked into a thousand fissures surrounding the gaping hole. at once, deadly creatures from beyond the heavens swooped down through the darkness to descend upon the earth. at the same time, the force of gong s blow split open the crust of the earth. exploding mountains spewed forth hot rocks to scorch the land. liquid fire oozed from every crevice, and smoke belched from the cracked ground. while the unsteady earth rocked and lurched, forest fires raged, and mountain lakes burst their containin

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

group egregore of the "great work" and the reason we were called to this sacred mystical path. upon the calling forth of the d.w.b, the old current of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

was no physical 'death. the consciousness withdrew from the body when it chose to do so. we will be doing this again as the transformation of this planet and humanity proceeds. another theme which connects channelled information from many sources purporting to be extraterrestrial civilisations and the symbolic stories in the ancient texts and legends across thousands of years, is that of a war in the heavens, possibly a war between extraterrestrial civilisations for control of this galaxy. i feel this relates to the struggle between two consciousness streams on the fourth dimension, for the control of this one. lemuria was the creation of one of these streams, atlantis the work of the other. it has been a long and bitter battle with humanity as the pawns in the middle. the indian vedas con

s planet. a good astrologer identifies these combinations and outlines their likely effect. things don't have to happen in response to these astrological changes because we have freewill, but they are more likely to happen. at birth we absorb the energy pattern in the atmosphere of our birthplace. this will reflect the positions of the planets at that moment. so, as the planets continue to travel the heavens during our physical lifetime, we will be affected by them in a rather different way from someone born at another time and place because our inner 'birth pattern' will be different. again a good astrologer- and the ability varies enormously as with every other profession- will be able to predict likely effects on people if they know their exact time of birth and where they were born. th

ans in central america more than 1600 years ago, predicted that a great cycle for the earth would end. it appears to me that may 5th 2000 is the moment when the freedom vibration begins to take over from the fear vibration as the dominant force in the human psyche as uranus, the planet of breakthroughs, discovery, rebellion, freedom, and experimentation, enters into a colossal vibratory tussle in the heavens with saturn, the planet of tradition, old values, limitation, discipline, rules, regulations, and control. the gifted british astrologer, gloria treloar,1 says of this event "when these two planets challenge each other it signals a change in mass consciousness. events and circumstances during this transit will start to shatter false 'security' which has been fixed in old social values

DAVID ICKE CHILDREN OF THE MATRIX

en the north and south polar stars changed places and "went to visit each other. north american traditions refer to great clouds appearing and a heat so powerful that the waters boiled. the greenland eskimos told early missionaries that long ago the earth turned over. peruvian legends say that the andes mountains were ripped apart when the sky made war with the earth. brazilian myth describes how the heavens burst and fragments fell down killing everything and everyone as heaven and earth changed places. and the hopi indians of north america record that "the earth was rent in great chasms, and water covered everything except one narrow ridge of mud."14 atlantis and lemuria all of this closely correlates with the legends of atlantis and lemuria, or mu. these were two vast continents, one in

he sons of god [the gods] saw that the daughters of men were beautiful, and they married any of them they chose..the nefilim were on the earth in those days- and also afterwards- when the sons of god [the gods] went to the daughters of men and had children by them. they were the heroes of old, the men of renown."4 the term nefilim can be translated as "those who descended" or "those who fell from the heavens. the american researcher, david sielaff, emphasises that the nefilim or nephilim are not the sons of the gods (beni ha-elohim, but the offspring of the interbreeding between the extraterrestrials the bible calls the elohim and the daughters of men. the llluminati bloodlines that rule the world today, therefore, are the nefilim, the extraterrestrial-human hybrids. they were also known i

ans "serpent hill".55 the ancient egyptian accounts known as the pyramid texts speak of the serpent being both subterranean and celestial. stories of flying serpents can be found in egypt, as you would expect of an important colony of the sumer empire, and, once again, they symbolised immortality. flying serpents were pictured taking the kings to the land of immortality in a star constellation in the heavens. one serpent symbol was the divine asp on the headgear of egyptian kings and they used the fat of the crocodile in their coronations. the great ancient egyptian city of alexandria was called "city of the serpent's son (alexander the great) and there they worshipped the serpent god, serapis. he was known as the "sacred serpent" or "fire serpent" and from this comes the biblical "seraphi

otten of the father, only begotten, that is to say, of the same substance of the father, god of gods and light of light, very god of very god, begotten, not made, being of one substance with the father, by whom all things were made, both things in heaven and things on earth; who, for as men and our salvation, came down and made flesh, made man, suffered and rose again on the third day, went up to the heavens, and is to come again to judge the quick and the dead; and in the holy ghost" god save us from religion 219 that's what they said about nimrod and tammuz-ninus in babylon, and goodness knows how many other deities in the pre-christian world. the delegates at nicaea were told how to vote and those who refused were banished to remote islands. from this time, the nicene creed waged war on

shape-shifters are finding it more and more difficult to hold their "human" form. maybe this is why so many more people seem to be seeing the shape-shifters these days. the explanation i am given is that the vibrational frequency of the planet is changing as it completes a vast cycle and enters a new one. some have called this new cycle the "age of aquarius" as the earth moves through the area of the heavens dubbed "pisces, which it entered around 2,000 years ago, and into a "new age" of aquarius. it is almost like passing through a curriculum at a school with the different energy combinations affecting the earth, offering different eras and experiences for those who choose to be here at the time. the maya peoples in the yucatan, mexico, left records of their measurement of "time" and thei

DAVID ICKE THE BIGGEST SECRET

ory of a time when the north and south polar stars changed places and went tovisit each other. north american traditions refer to great clouds appearing and a heat sopowerful that the waters boiled. the greenland eskimos told early missionaries thatlong ago the earth turned over. peruvian legend says that the andes were split apartwhen the sky made war with the earth. brazilian myth describes how the heavens burstand fragments fell down killing everything and everyone as heaven and earth changedplaces. and the hopi indians of north america record that: the earth was rent in greatchasms, and water covered everything except one narrow ridge of mud.9all of this closely correlates with the legends of atlantis and mu or lemuria: twovast continents, one in the atlantic and the other in the pacif

d, begotten of the father, only begotten, thatis to say, of the same substance of the father, god of god and light of light, very god ofvery god, begotten, not made, being of one substance with the father, by whom all thingswere made, both things in heaven and things on earth; who, for us men and our salvation,came down and made flesh, made man, suffered and rose again on the third day, went upto the heavens, and is to come again to judge the quick and the dead; and in the holyghost.simple eh? it was decided that jesus was the same substance as the father because inancient babylon it was said that nimrod and his son, tammuz, were the same person.his mother, queen semiramis, was titled the holy spirit. so the father, son and holyghost, are in fact nimrod-tammuz and semiramis. christianity i

DEITUS

the effects that those actions have upon others, we cause more hurt than by simply acting upon our will and not worrying about the consequences to others. love is the law, love under will. it is the nature of man to love and to seek union with another. when the will of two beings are joined in love, it is as two stars forming a binary system. by will, love is purified and then there is rapture in the heavens. the word of the aeon of set was xeper. this word means to become or to come into being. it refers to the continual expansion of consciousness to new levels of awareness and understanding. xeper is continuous and extends through all cycles of expansion. the dialectic method of thesis/ antithesis/ synthesis is the process through which xeper occurs. at any moment, a person manifests the

tus, when taken together, refer to the application of the magician s magical will to the process of expansion of consciousness with the ultimate aim to remanifest as a god, when the magician can finally say, xem, deitus, or i am god. then a new aeon will begin, a new word will be spoken, and a new law dictated. i have said, the word of the aeon is deitus for man has become god, lucifer has risen, the heavens have been conquered, the ancient ones rule once more the meaning of this is as follows. lucifer is a metaphor for man. the rise of lucifer represents the rise of man to the status of a god. heaven is an archetypal sphere which man has defined as the abode of the gods. since man has become a god, the heavens have been conquered. man is now a resident of the archetypal heavens and the ea

DEMONIC BIBLE

a metaphor for man. the rise of lucifer is the rise of man to his eventual destiny. the aeon of lucifer did not utterly destroy the aeon of set, but augmented it. set is the "dynamic" of the universe, the source consciousness which- through man- is creating god "the word of the aeon is- deitus- for man has become god, lucifer has risen, the dragon has awakened, the gates have been flung wide and the heavens have been conquered. the ancient ones rule once more. by your will alone, the genetic code of man has been altered. by thelema and by xeper, you are now deitus! a new race, a superior race, has been born. no longer shall you be called "homo sapien; you are now "homo deitus! no longer shall you be called man for you have become god. you and your seed shall live immortal upon the earth

following invocation for my own use when i decided to rebegin the rituals of the demonic bible. you will, of course, have to write your own invocation, but this should serve as an example. thelema, xeper, deitus, i have willed to come into being as a god. this is the law of the aeon of lucifer. this is the law of the aeon. the word of the aeon is deitus for man has become god, lucifer has risen, the heavens have been conquered; the ancient ones rule once more. by thelema and by xeper i have attained deitus. i have spoken the word of the aeon and become magus of the aeon of lucifer* once more i shall perform the rituals of the demonic bible as revealed to me by the spirit azael, my unholy guardian demon, and confirmed by the 4 crown princes of hell, the 8 sub-princes of hell, and the 9 lor

en to plant. giveth excellent counsel in all manner of business and commerce. protects a man from evil tradesmen. his word is abbabaal and his seal is this: the thirty-fourth name is mummu the power given to marduk to fashion the universe from the flesh of tiamat. giveth wisdom concerning the condition of the life before the creation, and the nature of the structures of the four pillars whereupon the heavens rest. his word is alalalabaaal and the seal is: the thirty-fifth name is zulummar giveth tremendous strength, as of ten men, to one man. lifted the part of tiamat that was to become the sky from the part that was to become the earth. his word is anndarabaal and his seal is: the thirty-sixth name is lugalabdubur destroyer of the gods of tiamat. vanquisher of her hordes. chained kutulu t

or and inferior spirits in the nine angelic orders. the first and second keys call the superior and inferior spirits in the order of angels; the third and fourth keys call the superior and inferior spirits in the order of archangels; the fifth and sixth keys call the superior and inferior spirits in the order of principalities; and so on. by reciting the keys you will be, in effect, waging war on the heavens and making these spirits subject to your control. this is followed by the call of the 30 ayres. the ayres are spirits which preside over the divisions of the earth and heavens. the ayres exist beyond all that we comprehend as time and space and have, therefore, the power to change what we believe to be reality. by calling upon the ayres, the magician may work directly upon the aeonic s

hisa esiasacahe el tavi-vau; od iao-d tahilada das hubare pe-o-al; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad iel (dee) the mighty sounds have entered into the third angle, and are become as olives in the olive mount looking with gladness upon the earth and dwelling in the brightness of the heavens as continual comforters, unto whom i fastened 19 pillars of gladness and gave them vessels to water the earth with her creatures, and they are the brothers of the first and second and the beginning of their own seats which are garnished with 69,636 continually burning lamps whose numbers are as the first, the ends, and the contents of time. therefore come you and obey your creation, vi

DIABOLUS

m and eve was by all accounts the opposer, the adversary who by aversion and a different point of view opened the mind and soul to the black flame of shaitan, that which is self-knowledge and perception. then he was wroth with the pearl which he had created, wherefore he cast it away: and from the crash of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lamp. the black book while the foundations of iblis differ from culture to cul

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

is asleep. the plural is incubi. initiate: a person who has undergone, or is about to undergo the primary rite of entry into an occult organization or current. instict: an innate, sub-rational and usually unconscious impulse, prompting living beings to act in given ways in certain situations which are critical in their lives. inteligence: a non physical, spiritual entity usually said to reside in the heavens. intelligences are benign spirits of considerable power. invisibility: the withdrawal of involvement by an individual from the exterior world to so great an extent that other people and even animals fail to notice the presence of that individual within their presence. if they are noticed they are immediately forgotten about, and paid no attention to. a ritual to accomplish this state

(q.v) which is a method of controlling sexual energy via the mind during sexual excitation and orgasm. tikune: hebrew for "correct" pronounced "tee-koon" according to donald michael kraig, the word tikoon is synonymous with the sanskrit word, karma (q.v. times, observance of: traditionally in magick, it has been considered essential to take into account the arrangement of the stars and planets in the heavens when working a ritual. even the hours of the day and night were assigned the seven ancient planets. a magician who takes astrology into account when working magick is said to observe the times. see hours, magickal. tipheret: hebrew for "beauty" pronounced "tih-fehr-eht" it is the sixth sephirah (q.v) on the tree of life (q.v. torah: hebrew for "law" the first five books of the old test

.v. a working is an extended series of rituals designed to attain a single object. worlds, four: a traditional way of looking at the tree of life (q.v) as being composed of four divisions or "worlds" there are many variations of this theory. see ha-oh-lahm. world tree: a myth of many different world religions. the great tree at the axis of the world that was believed in shamanism (q.v) to hold up the heavens with it's branches and provide a frame work for the entire universe- x- no "x" terms listed- y- yeh-chee-dah: psychic center just above the head, it is also the deepest level of the subconscious. also called "the higher self" yeheshuah: the pentagrammaton (q.v. the name given to jesus by christian kabbalists during the renaissance, who used it as the supreme word of power (q.v) in thei

nlightenment through spontaneous insights that are generated by a single-minded devotion to simple physical actions, or by verbal paradoxes that cannot be solved in logical terms. in zen, the intellect is looked upon as an obstruction to truth that must be circumvented on philosophical analysis. zodiac: from the old french from the latin "zodiakos" meaning "circle of animals. an imaginary belt in the heavens extending on either side of the apparent path of the sun, the moon, and the planets along the ecliptic divided into twelve sections of thirty degrees each. used in astrology (q.v. zohar: a huge, mystical commentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this

DION FORTUNE CEREMONIAL MAGIC UNVEILED

diculous one above. my experiences, when i persisted in using the order system, i have related in psychic self-defence. unpleasant as those experiences were, the fact remains that mrs. mathers' rejection of me did not close the gates of the order to me on either the outer or the inner planes. i personally believe that the temples of the mysteries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusing the planes, and representing that which was experienced subjectively as having actually happened in the world of matter. i have given my life to occultism since i was a

odge or temple of the illuminati, especially by certain american enterprises, for i refuse to call them occult orders; but i have never seen them substantiated. in fact, those who are loudest in their claims give out teaching which would disgrace a patent medicine circular. by their fruits ye shall know them and the fruits of these self styled adepti are bilious concoctions. the eternal temple in the heavens, however, is another matter and innumerable witnesses, of every age and faith, have borne witness to its existence; but they all declare that it is reached in vision, and not by any journey into the wilderness, however remote. it is to this eternal temple, and the masters who rule therein, that i personally look for my inspiration and my authority to initiate. whatever system i use is

DION FORTUNE MYSTICAL QABALA

o. 22. the whole question of the angels,archons,and elementals is a very vexed and very important one in occultism, because its practical application to magic is immediate. christian thought can tolerate with an effort the idea of archangels, but the ministering spirits, the messengers who are flames of fire, and the heavenly builders, are alien to its theology; god, alone and in an instant, made the heavens and earth. the great architect of the universe is also the bricklayer. not so does esoteric science. the initiate knows the legions of spiritual beings who are agents of god's will and the vehicles of creative activity. it is through these that he works, by the grace of their ruling archangel. but an archangel cannot be conjured by any spell, however potent. rather is it that when we e

is essentially the sphere of religious mysticism as distinguished from the magic and psychism of yesod; for be it remembered, the sephiroth of the central pillar of the tree represent levels of consciousness, and the sephiroth on the side pillars represent powers and modes of functino. tiphareth is also said to be the sphere of the greater masters; it is the temple not made with hands, eternal in the heavens and the great white lodge. it is here that the initiated adept functions when in the higher consciousness; here that he hopes to meet the masters, and it is by means of the name, and by an understanding of the significance of the name of aloah va daath that he opens up the higher consciousness. 70. for be it noted that it is only in proportion to the significance a word has for us that

umber of tiphareth. but there is more than this in the symbolism of the cube. the cube is the simplest form of solid, and as such is the appropriate symbol of tiphareth, in whose sphere is found the first foreshadowing of form. the symbol of malkuth is the double cube, which symbolises "as above, so below" 93. the pyramid symbolises the perfected man, broad-based on earth and tapering to unity in the heavens; in other words, the ipsissimus. the truncated pyramid symbolises the initiated adept, or adeptus minor, who has passed within the veil but has not yet completed his grades. this pyramid, to whose six sides correspond the six central sephiroth which constitute adam kadmon, or the archetypal man, is completed by the addition of the three supernals which terminate in the unity of kether

DONALDTYSON CORONZON

ith the enochian words teloc-vovim. coronzon is the proper name of the fallen leader of the watchers, whereas teloc-vovim is a title similar to those applied to god, such as lord of hosts. in the eighth key, reference is made to the "stooping dragon" this is almost certainly another title for coronzon, who stoops in the way that a falcon stoops upon its prey, falling like a bolt of lightning from the heavens. in enochian it translates as abai-vovin. note the similarity between the endings of both titles. they are probably the same word- vovim or vovin is translated by laycock in his complete enochian dictionary as "dragon" the enochian word teloc means "death" therefore a more accurate meaning for teloc-vovim is the death dragon, or perhaps the slaying dragon. aleister crowley linked coron

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

brought to an end, for unas hath been purified with the eye of horus; the calamities of unas have been done away by isis and nephthys. unas is in heaven, unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] he is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of ra. those who row ra up into the heavens row him also, and those who row ra beneath the horizon row him also"[5] the life which the deceased leads is said to be generally that of him "who entereth into the west of the sky, and who cometh forth from the east thereof"[6] in brief, the condition of the blessed is summed up in the following extract from the pyramid of pepi i "hail, pepi, thou hast come, thou art glorious, and tho

he form among forms, and the god of all the great gods who "exist in visible forms"[1] and he is at the head of all the sahu, or spiritual bodies in heaven. he carries off the hearts of the gods, and devours the wisdom of every god; therefore the duration of his life is everlasting and he lives to all eternity, for the souls of the gods and their khu's are in him. the whole passage reads-[2"(496) the heavens drop water, the stars throb (497) the archers go round about, the (498) bones of akeru tremble, and those who are in bondage to them take to flight when they see (499) unas rise up as a soul, in the form of the god who liveth upon his fathers and who maketh food of his (500) mothers. unas is the lord of wisdom, and (501) his mother knoweth not his name. the gifts of unas are in heaven

ne of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (20 of 21 [8/10/2001 11:23:22 am] next: the egyptians' ideas of god. the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (21 of 21 [8/10/2001 11:23:22 am] sacred texts egypt index previous next the egyptians' ideas of god. the word neter and its meaning. to the great and supreme power which made the earth, the heavens, the sea, the sky, men and women, animals, birds, and creeping things, all that is and all that shall be, the egyptians gave the name neter. this word survives in the coptic, but both in the ancient language and in its younger relative the exact meaning of the word is lost. m. pierret,[2] following de roug, connects it with the word# and says that it means "renovation (renouvellement

o! i was bitten by a serpent which i saw not. is it fire? is it water? i am colder than water, i am hotter than fire. all my flesh sweateth, i quake, my eye hath no strength, i cannot see the sky, and the sweat rusheth to my face even as in the time of summer" then said isis unto ra "o tell me thy name, holy father, for whosoever shall be delivered by thy name shall live [and ra said "i have made the heavens and the earth, i have ordered the mountains, i have created all that is above them, i have made the water, i have made to come into being the great and wide sea, i have made the 'bull of p. xci legend of ra and isis. his mother' from whom spring the delights of love. i have made the heavens, i have stretched out the two horizons like a curtain, and i have placed the soul of the gods wi

maker of his own form, and the fashioner of his own body--god himself is existence, he endureth without increase or diminution, he multiplieth himself millions of times, and he is manifold in forms and in members--god hath made the universe, and he hath created all that therein is; he is the creator of what is in this world, and of what was, of what is, and of what shall be. he is the creator of the heavens, and of the earth, and of the deep, and of the water, and of the mountains. god hath stretched out the heavens and founded the earth-what his heart conceived straightway came to pass, and when he hath spoken, it cometh to pass and endureth for ever--god is the father of the gods; he fashioned men and formed the gods--god is merciful unto those who reverence him, and he heareth him that

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

tion, and hence of all living souls. the ancient jews considered the three superior names to be those above, to be attributed to the divine essence as personal or proper names, while the seven noted below denote the measures (middoth) or attributes that are visible in the works of god. but modern jews, in opposition to the tripersonalists, consider the whole as attributes. the higher three denote the heavens, and the succeeding ones the seven planets or worlds, to each of which a presiding angel is assigned. 4. el, strength, power, and light, through which flows grace, goodness, mercy, piety, and munificence to the angel zadkiel, and passing through the sphere of jupiter, fashions the images of all bodies, bestowing clemency, benevolence and justice on all. 5. elohi, the upholder of the sw

the dying jacob spoke to his sons, dan shall be a serpent by the way.an adder in the path: by those of jeremiah, the armies of dan will devour the earth; and by the seventh chapter of the apocalypse, where st. john has omitted the tribe of dan in his enumeration of the other tribes. elijah and enoch will return to convert the jews and will die by order of antichrist. then christ will descend from the heavens, kill antichrist with the two-edged sword, which will issue from his mouth, and reign on the earth for a thousand years. it is claimed by some that the reign of antichrist will last fifty years; but the opinion of the majority is that his reign will last three and a half years, after which the angels will sound the trumpets of the day of judgment, and christ will come and judge the wor

ine an english-language magazine published monthly in india since 1895. it includes articles on indian astrological theory and practice. address: sri rajeswari, 28, nehru circle, nagappa st, seshadripuram, bangalore 560 020, india. website: http//personal.vsnl.com/astromag. astrological planets traditional astrology traced the movement of the planets, the seven wandering celestial bodies, through the heavens and pictured them abstractly in the horoscope chart. in the horoscope the planets traversed both astrological signs and astrological houses, divisions created as a map of meanings in the heavens. astrologers saw in them the major variables in the astrological chart. the seven traditional planets were the sun, the moon, mercury, venus, mars, jupiter, and saturn. as other planets were di

meeting in zurich. arc is an international computer network with primary stations on every continent. twenty-one countries were represented at its initiation, and its support has grown steadily year by year. arc is strongly backed by the association for astrological networking, based in north america. world headquarters: 2920 e. monte vista, tucson, az 85716. astrological signs astrologers divide the heavens into 12 segments tracing the apparent movement of the sun around the earth. the measuring of the signs begins with the point where the sun s apparent path crosses the celestial equator, designated 0 aries. the 12 signs were named after the stellar constellations that appear in the different segments. the signs are classified according to quality and element. the three qualities are car

ring it under his influence. he accomplished this by reciting its history and detailing its characteristics. the secret of the magician s power was his knowledge. to cure a toothache, for instance, he had to know the legend of the worm. the worm was vampire-like and absorbed the blood of victims, but specialized in gums. the legend relates that the worm came into existence as follows: anu created the heavens, the heavens created the earth, the earth created the rivers, and the rivers created the canals, then the canals created marshes, and the marshes created the worm. in due time the worm appeared before shamash, the sun god, and ea, god of the deep, weeping and hungry. what will you give me to eat and drink? it cried. the gods promised that it would get dried bones and scented wood. the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ill the year 1410; hagith governed until 1900. the others follow in succession. these intelligences are the stewards of all the elements, energizing the firmament and, with their armies, depending from each other in a regular hierarchy. the names of the minor olympian spirits are interpreted in diverse ways. generically, they are called astra, and their power is seldom prolonged beyond 140 years. the heavens and their inhabitants come voluntarily to man and often serve even against the will of man, but come much more if we implore their ministry. evil and troublesome spirits also approach men through the cunning of the devil, at times by conjuration or attraction, and frequently as a penalty for sins. therefore he who would abide in familiarity with celestial intelligences should take pain

l his deeds of prowess, however, the one upon which the cult centered was the slaying of a bull, itself possessed of divine potentialities. from the spinal cord of the bull sprang the wheat of the human race s daily bread, from its blood the vine, source of the sacred drink of the mysteries, and from its seed all the different species of useful animals. after this beneficent deed, mithra ruled in the heavens, yet still kept watch over human beings, granting the petitions asked in his name. those who followed him, who were initiated into his mysteries, passed under his divine protection, especially after death, when he would rescue their souls from the powers of darkness. in addition, when the earth failed in her life-sustaining powers, mithra would slay a divine bull and give to all abunda

e, my hands kept right on printing. printing. for 50 weeks this continued, every morning, half an hour or so before sunrise, and then it ceased, and i was told to read and publish the book oahspe. the peculiar drawings in oahspe were made with pencil in the same way. he claimed that oahspe came from the higher heavens, and was directed and looked over by god, the creator s chief representative in the heavens of this earth. a group formed around newbrough s revelations, and in 1883 they gave themselves the name faithists of the seed of abraham (a term used in oahspe. they moved to las cruces, new mexico, and established sholam, a community to implement the oahspe injunction to care for foundlings and orphans. newbrough married again, choosing a companion from the community. by 1891, a resid

from gassonet to nostredame as a reaction to a convert or go into exile order of the government in provence. he received his medical training at montpellier. he sometimes voiced dissension with the teachings of the catholic priests, who dismissed the study of astrology and the assertions of copernicus that the earth and other planets revolved around the sun.contrary to the christian appraisal of the heavens. nostradamus s family warned him to hold his tongue, since he could be easily persecuted because of his jewish background. earlier, from his grandfathers he had secretly learned mystical areas of jewish wisdom, including the kabbalah and alchemy. he graduated in 1525 and was licensed as a physician. four years later he received his full medical degree. he established his reputation by

ntacts that included a trip to venus by a german scientist. from the temple of history she learned of the long-term monitoring of earth by scientists from many planets and of the nature of life on all of these planets. earth, the youngest of the planets in this solar system, is plagued by the imbalance caused by its singular moon, which works an alternating influence on people as it moves through the heavens. the other planets are organized into a brotherhood of planets and their monitoring of earth includes the era of atlantis and lemuria. the different races of earth have ties to the inhabitants of the various planets. according to onec, a set of teachings called om-notia zedia, the laws of the supreme deity, exists on venus. these teachings start with the utterly transcendent supreme de

FAUST

. what do i see? what form divinely fair within this magic mirror is revealed? oh lend me, love, thy swiftest wing and bear me hence into her wondrous field! alas! if from this spot i dare but stir, or if i venture to go near, then dim as through a mist doth she appear! the fairest image of a woman! can it be, is it possible? can woman be so fair? must i in that recumbent body there behold of all the heavens the epitome? can one so fair be found on earth? mephistopheles well, if a god for six whole days, my friend, toils hard and says ah, bravo! at the end, then something rather neat must come to birth. for this time gaze till you are satiate. i know how i can find you such a treasure and he who as a bridegroom has the happy fate to lead her home, is blessed beyond all measure! faust conti

re say: i believe in god? you may ask priest or sage, and you ll receive what only seems to mock and stay the asker. margaret so you don t believe? faust sweet vision, don t misunderstand me now! who dare name him? and who avow: i believe in him? who feels and would have hardihood to say: i don t believe in him? the all- enfolder, the all-upholder, enfolds, upholds he not you, me, himself? do not the heavens over-arch us yonder? does not the earth lie firm beneath? do not eternal stars rise friendly looking down upon us? look i not, eye in eye, on you, and do not all things throng toward your head and heart, weaving in mystery eternal, invisible, visible, near to you? fill up your heart with it, great though it is, and when you re wholly in the feeling, in its bliss, name it then as you wi

sh it, for he was checked by nearing foes or by an intervening god. chorus. thou canst not imagine what will come next; queen, we beg, enter and be of good cheer. evil and good still come unexpected to mortals; though foretold, we credit it not. truly, did troy burn; truly, we saw death before us, shamefullest death; and are we not here joined with thee, serving gladly, seeing the dazzling sun in the heavens, also thee, the earth s fairest, gracious to us happy ones? helena be it as it may! what may impend, me it beseems that i at once ascend into the royal house, the long-renounced, much yearned-for, well-nigh forfeited, which stands again before mine eyes, i know not how. my feet do not with so much spirit bear me up the high steps i sped over lightly as a child. exit. chorus. cast now

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e not. like the qabalah, the face of god is a prominent component in sufi mysticism, and like the torah (as well as, virtually all other mystical traditions, the qu ran has allusions to both vast and small face. for instance, in the light surah, allusions are given for the tree of life, for small face as light upon light, and for vast face as darkness upon thick darkness. 26 allah is the light of the heavens and the earth. the similitude of his light is that of a niche,27 within which is a lamp.28 the lamp is within a glass orb.29 the glass, as it were, a shining star,30 lit with the oil of a blessed olive tree, not of the east, not of the west. its light luminous even though fire touches it not, light upon light. 31 and, later in the surah, or like darkness upon a vast ocean,32 covered wi

iterally, and see the universe as built from combinations and permutations of the letters that emanate from and return to the alef a of unity. in sanskrit, the alef a of unity is called the omkara. the alef a of unity/omkara has unmanifest (vast face) and manifest (small face) aspects. as it is written: by the first it created elohim eth (ta i.e. the twenty-two hebrew letters in the upper worlds) the heavens and vuheth (tav i.e. the twentytwo letters in the lower worlds) the earth (torah b reshith 1:1) 2" 2' 8+ in its unmanifest, inactive aspect in the roots of the tree, the alef a of unity/omkara is the undifferentiated source from which emanate the supernal hebrew/sanskrit letters in the uppermost center of the tree of life (sefirah crown/above. at this point, the unmanifest letters stan

out, he combined them, he weighed them at opposites, and he formed through them: seven stars in the universe, seven days in the year :2% e= i2 seven gates in the body of male and female. and through which he engraved seven universes, seven heavens, seven earths, seven seas, seven rivers, seven sabbatical years, seven jubilees, and the holy temple. therefore he cherished the seventh ones under all the heavens. 10 the twelve simple letters, also called the borders and everlasting arms of the tree, are gates that connect the directional sefiroth among one another. chapter five, verse 2 gives an exact delineation of how the simple letters are assigned to the diagonal borders on the tree. the reader will note that the way the text assigns the simple letters to the respective borders differs sig

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

rials and at the right astrological moment. such images were held to capture the spirit or power of the star and to hold or store it for use. not only the planets had attached to each of them a complicated pseudo-science of occult sympathies and image-making, but the twelve signs of the zodiac each had their plants, animals, images, and so on, and indeed so had all the constellations and stars of the heavens. for the all was one, united by an infinitely complex system of relationships. the magician was one who knew how to enter into this system, and use it, by knowing the links of the chains of influences descending vertically from above, and establishing for himself a chain of ascending links by correct use of the occult sympathies in terrestrial things, of celestial images, of invocation

influenced by the asdepius before ficino's revival of hermetism. 58 hermes trismegistus and magic apostate emperor julian, with its attempt to drive out the new upstart religion by a return to the philosophical "religion of the world" and to the mystery cults. in his "hymn to helios, julian worships the sun as the supreme god, the image of the intelligible good; and he says that there are also in the heavens a multitude of other gods. for as he (the sun) divides the three spheres by four through the zodiac. so he divides the zodiac also into twelve divine powers; and again he divides every one of these twelve by three, so as to make thirty-six gods in all.1 throughout origen's reply to celsus it is evident how large a part egyptianism had played in the type of neoplatonic religion which ca

place, presumably by manipulating the next highest forms on which they depend. there are congruities between the "reasons" in the soul of the world and the lower forms, which zoroaster called divine links and synesius, magic spells. these links depend not so much on stars and demons as on the soul of the world, which is everywhere present. wherefore the "more ancient platonists" formed images in the heavens, images of the forty-eight constellations, twelve in the zodiac, and thirty-six outside it, images also of the thirty-six "faces" of the zodiac. from these ordered forms depend the forms of inferior things. ficino states in the sub-title to the liber de vita coelitus comparanda that it is a commentary on a book on the same subject by plotinus. he does not specify here of what passage i

bold characters beyond the appenines, in ferrara or in padua2 who did not fear to decorate the walls of their apartments with the images of the terrible thirty-six. it is very strange to follow the convolutions and involutions of ficino's mind in this chapter xviii. before he introduces his lists of planetary talismans he has some curious remarks on the cross as a kind of talisman.3 the force of the heavens is greatest when 1 gundel, dekane und dekansternbilder, p. 280. 2 the images of the decans are shown in the astrological scheme on the walls of the salone at padua; this scheme was first fully interpreted by f. saxl (sitzungsberichte der heidelberger akademie der wissenschaft, 1925-6, pp. 49-68) through study of the astrology of guido bonatti and of the astrolabium planum of peter of a

he making of this magical or talismanic object belongs into the context of the libri de vita as a whole which have all been concerned with various techniques for drawing down, or drinking in, the influences of the sun, of venus, and of jupiter, as health-giving, rejuvenating, anti- saturnian powers. the object described, or hinted at (for the description is very vague) would seem to be a model of the heavens constructed so as to concentrate on drawing down the fortunate influences of sol, venus, jupiter. certainly the colours of these planets are to predominate in it, and it may probably be presumed that their images are depicted in it. the inclusion of ceres in green as the earth is understandable, but vesta is strange. such an object, ficino seems to say, may be worn, or placed opposite

FRATER ELIJAH ANGELS OF CHAOS

understanding. the reference is of the formula of page i/5a. a jest of elijah to his selves sidelines. i/6a: metaphors of life. thinking; the cause of existence, and therefore pain deduces downward to society. spine diamond refers to the kundalini-dragon-wyrd (entitled by we. the awakening of which is a core principle of magick. the quaklephant jests and jeers at the mage, claiming us thieves of the heavens fire. a mock of ego, to itself. museam is a play on words. also a reference to the ape of thoth, being sleepy. i/6b: a thing of coherence among chrnzn s formless mass. a reference to consciousness. it is always behind our eyes. we being just a filter through which the it manifests. by the gateway of 156, she has split us into the phantasm of separateness, whose dissolution promises ecs

ding zacar-e (zoad-ah-kah-ray) move gohus (go-hoos) i say oadriax (oh-ah-dah-ree-ahx) lower heavens orocha (oh-roh-kah-hay) under you (beneath) dodpal (doh-dah-pah-el) let them vex caosgo (kah-oh-ess-gee-oh) the earth abrang (ah-brah-noo-gee) i have prepared netaab (nay-tah-ah-bay) government de/ caosgo (day/ kah-oh-ess-gee) of/ the earth explosion- visualize a lightening flash descending through the heavens and strike the wand to the floor utilizing (astrally) the rune sowuz/ sowulo and the sigil for the binding of the eye which should be received prior to the rite from the angel. a flashing between both symbols is a good technique. while screaming, io choronzon! statement of office- the following is an adaptation of a calling given by the sons of hermes: universe, hear my plea. earth, op

trally) the rune sowuz/ sowulo and the sigil for the binding of the eye which should be received prior to the rite from the angel. a flashing between both symbols is a good technique. while screaming, io choronzon! statement of office- the following is an adaptation of a calling given by the sons of hermes: universe, hear my plea. earth, open. let the waters open for me. trees do not tremble. let the heavens open and the winds be silent! let all my faculties celebrate in me the all and the one. the gates of heaven are open; the gates of earth are open; the way of the current is open; my spirit has been heard by all the gods and genni. by the spirit of heaven, and earth, the sea& the currents [experience all in sensation, the binding of the eye is complete. banish/ condense the horizon appe

uel weiser, inc. 1995. the holy books of thelema the equinox volume 3 number 9- aleister crowley. samuel weiser, inc. 1983. oto. the sacred magic of abramelin the mage- translated by s.l. macgregor mathers. dover publications, inc+ the magickal logs of frater elijah/ frater halucifuge i/ we stumbling into this blackest of all labyrinths. he entered by choice. we all do. t t whether we are mapping the heavens or skulking the lanes of the underworld; whether we are hunting the imprisoned fiend or have ourselves become the monster; whether we are searching for what is lost or hiding what must never be found; t we all round that first corner by choice- and then we are lost. you too. t you must decide what is false and what is true, and what is true for me but not for you. we are wandering the

FREEMASON BLUEBOOK

y holy name; increase in him, more and more, the spirit of charity and the love of truth. let thy fatherly hand ever be over him; let thy spirit ever be with him; and so lead him in the knowledge and the obedience of thy holy word, that, having finished his course below, he may at last pass peacefully and joyfully to mansions of rest in thy temple ahove, that house not made with hands, eternal in the heavens. amen response.so mote it be. lesson. behold, how good and how pleasant it is for brethren to dwell together in unity! it is like the precious maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (7 of 76 [11/22/1999 11:51:54 am] ointment upon the head, that ran down upon the beard, even aaron's beard; that went down to the skirts of his garments; as the dew of hermon, a

operative masons to break off the corners of rough stones, the better to fit them for the builder's use, but we as free and accepted masons are taught to make use of it for the more noble and glorious purpose of divesting our minds and consciences of all the vices and superfluities of life, thereby fitting us as living stones for that spiritual building, that house not made with hands, eternal in the heavens. second section. the badge of a mason. the lamb has in all ages been deemed an emblem of innocence. he, therefore, who wears the.lambskin as a badge of masonry, is thereby continually reminded of that purity of life and conduct which is essentially necessary to his gaining admission into the celestial lodge above, where the supreme architect of the universe presides. maine masonic text

refore our ancient brethren consecrated as a day of rest from their labors, thereby enjoying frequent opportunities to contemplate the glorious works of the creation and to adore their great creator. peace, unity and plenty* of the globes. the globes are two artificial spherical bodies, on the convex surface of which are represented the countries, seas, and various parts of the earth, the face of the heavens, the planetary revolutions, and other particulars. the sphere, with the parts of the earth delineated on its surface, is called the terrestrial globe; and that with the constellations, and other heavenly bodies, the celestial globe. the use of the globes. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (16 of 76 [11/22/1999 11:51:55 am] their principal use, beside s

he cannot pass; turn from him that he may rest, till he shall accomplish his day. for there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. but man dieth and wasteth away; yea, man giveth up the ghost, and where is he? as the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not up till the heavens shall be no more. yet, 0 lord i have compassion on the children of thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. amen. or this form may be used: o god, in whose hand our breath is, we bow in thy presence with a sense of the frailty and uncertainty of this mortal life. it is appointed unto man once to die. but we thank thee, that

ty of this earthly life, even at its longest. help us to live as becometh immortals, giving ourselves in goodly and loving sefvice to thee and to humanity, that when this earthly house of our tabernacle is destroyed we may have an abundant entrance into that maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (62 of 76 [11/22/1999 11:51:56 am] house not made with hands, eternal in the heavens, where parting will be no more. amen. all:our father which art in heaven: hallowed be thy name; thy kingdom come. thy will be done on earth as it is in heaven. give us this day our daily bread. and forgive us our debts as we forgive our debtors. and lead us not into temptation, but deliver us from evil. for thine is the kingdom and the power and the glory forever. amen. response:so mot

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

e aryan epoch to the ethereal conditions of the new galilee, there will be pioneers who precede their brethren as the original semites did in the change from atlantis to aryana. christ mentioned this class in matthew, 11th chapter, 12th verse, when he said "the kingdom of heaven suffereth violence, and the violent take it by force" that is not a correct translation. it ought to be "the kingdom of the heavens has been invaded (the greek is biaxetai "and invaders seize on her" men and women already have learned through a holy, helpful life to lay aside the body of flesh and blood, either intermittently or permanently, and to walk the skies with winged feet, intent upon the business of their lord, clad in the ethereal wedding garment of the new dispensation. this change may have been accompli

the degree of the rose croix. this is the ultimate of the thirty-third degree, for three times three are nine, and one plus eight are nine. nine being the highest degree in the lesser mysteries, he who has passed this degree of the genuine mystic order is then, and then only, the widow's son of nine, or nain, ready to be raised by the strong grip of the paw of the lion of judah, to the kingdom of the heavens, there to receive the "well done, thou good and faithful servant, enter into the joy of your lord" for "him that overcometh will i make a pillar in the house of god, thence he shall no more go out" he is then immortal, loosed from the wheel of birth and death. summary in conclusion, it may be well to sum up the points which have been made in these articles on freemasonry and catholicis

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

izes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door of a mystic temple like that of the rosicrucians and asks for light, when it receives the desired instruction after due qualification by building and ethereal soul-body, a temple or house eternal in the heavens, not made with hands, and without sound of hammer, when its nakedness is clothed with that house (see cor. 4.5) then the neophyte receives "the word" the open sesame to the inner worlds and learns to travel in foreign parts in the invisible worlds. there he takes soul-flights into heavenly regions and qualifies for higher degrees under more direct instruction from the grand architect o

sus made the surety of a better testament* because he continueth ever and has an age lasting priesthood* for the law maketh men high priests who have infirmities, but the word of god which was since the law, maketh the son who is consecrated for evermore. now of the things which we have spoken this is the sum; we have such a high priest who is yet on the right hand of the throne of the majesty in the heavens, a minister of the sanctuary and of the true tabernacle, which the lord made and not man* almost all things in the heavens should be purified with these, but the heavenly things themselves were better sacrifices than these, for christ is not entered into the holy place made with hands which are the figures of the true, but into heaven itself, now to appear in the presence of god for us

FULL MOON RITUALS

the great hall to feast and frolic, i'd like to share with you one more surprise of this place" and opening the panel first discovered by his dear sister cloud, deer gently pulls down a second, smaller lever. all are caught by the purr of a second set of blades, a much smaller iris of leaded glass at the skylight's pinnacle. as the dome itself slowly opens, thousands of frozen stars descend from the heavens. some falling directly onto the celebrants gathered below, some dancing gracefully in breezes generated by the meeting of the frigid air above and the magically warm air within. and some, as though with a mind of their own, dancing in patterns which no science will ever explain. deer throws back his head- mouth open- and waits for the first to land upon his tongue, before closing the d

FULLER J F C SECRET WISDOM OF THE QABALAH

the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form. but we must distinguish between the upper man and the lower man, since one cannot exist without the other. on the form of man depends the perfection of faith. that

dinal points of the world. these cardinal points were united at the moment of creation with the four elements fire, water, air, and earth. 33 these elements being od, heh, vau, and heh of the name jehovah. man is consequently the synthesis of gall the holy names h, 34 therefore in man are genclosed all the worlds, both the upper and the lower h, and: since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form.35 (see diagram 1 on page 20) secret wisdom of the qabalah page 17 plate 1: the caduceus of hermes secret wisdom of the qabalah page 18 plate 1: the winged wand of e

, one produced two, two produced three, and three produced all things. h what, then, is tao? there was a time when heaven and earth did not exist, but only an unlimited space in which reigned absolute immobility. all the visible things and all that which possesses existence were born in that space from a powerful principle, which existed by itself, and from itself developed itself, and which made the heavens revolve and preserved the universal life; a principle as to which philosophy declares we know not the name, and which, for that reason, it designates by the simple appellation tao. tao manifested itself in heaven and earth, with which it is, so to say, one. 43 another writer says by the chinese, man is considered as a mikrokosm, the universe is man on a large scale. human reason is the

esignates by the simple appellation tao. tao manifested itself in heaven and earth, with which it is, so to say, one. 43 another writer says by the chinese, man is considered as a mikrokosm, the universe is man on a large scale. human reason is the reason of the universe the holy-man, or sage by eminence, is like the great pinnacle and spirit. he is the first of all beings. his spirit is one with the heavens, the master work of the supreme reason, being perfectly unique. 44 these resemblances- and scores of others could be cited- are not fortuitous, neither is it possible that they should have originated from one source, one human philosophical doctrine. the truth is that they are spontaneous, they spring naturally from reason itself once thought is turned upon the world; they are an integ

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

tence became supplemented by the worship of the creative functions in human beings and in animals. the earth, including the power inherent in it by which the continuity of existence is maintained, and by which new forms are continuously called into life, embodied the idea of god; and, as this inner force was regarded as inherent in matter, or as a manifestation of it, in process of time earth and the heavens, body and spirit, came to be worshipped under the form of a mother and her child, this figure being the highest expression of a creator which the human mind was able to conceive. not only did this emblem represent fertility, or the fecundating energies of nature, but with the power to create were combined or correlated all the mental qualities and attributes of the two sexes. in fact t

t time there had been no division in the god-idea. the creator constituted a dual but indivisible unity. dionysos formerly represented this god, as did also om, jove, mithras, and others. jove was the "great virgin" whence everything proceeds "jove first exists, whose thunders roll above, jove last, jove midmost, all proceeds from jove; female is jove, immortal jove is male; jove the broad earth, the heavens irradiate pale. jove is the boundless spirit, jove the fire, that warms the world with feeling and desire" in a former work the fact has been mentioned that the first clue obtained by herr bachofen, author of das mutterrecht, to a former condition of society under which gynaecocracy, or the social and political pre-eminence of women, prevailed, was the importance attached to the female

immering. indeed, i think i may say something more than a faint glimmering. for all the really valuable moral and philosophical doctrines we possess, dutens has shown to have existed there" from what is known relative to the speculations of an ancient race, the fact is observed that creation was but a re-formation of matter. wisdom, or minerva, formed the earth and the planets; she did not create the heavens and the earth, as did the later jewish god. of the seven principles of the universe, matter was the first, and of the seven principles of man, the physical body was the earliest. through evolutionary processes, or through cyclic periods involving millions of years, mind was developed, and in course of time spirit was finally manifested. mai, the mother of gotama buddha, was simply matt

degree of wisdom unparalleled by any of the peoples belonging to the early historic ages. according to their cosmogony, the evolutionary or creative processes involved twelve vast periods of time. at the end of the first period appeared the planets and the earth, in the second the firmament was made, in the third the waters were brought forth, in the fourth the sun, moon, and stars were placed in the heavens, in the fifth living creatures appeared on the earth, and in the sixth man was produced. these six periods comprehended one-half the duration of the cycle. after six more periods had elapsed, or after the lapse of the entire cycle of twelve periods, all creation was dissolved or drawn to the source of all life. subsequently a new creation was brought forth under which the same order of

ere part and parcel of the pagan worship, are still in use. the masses of the people, however, are without a knowledge of their origin or early significance. everywhere, throughout the early historic nations, were worshipped symbols of the attributes or functions of the dual or triune god. each symbol represented a distinctive female or male quality. animals, trees, the sea, plants, the moon, and the heavens were, at a certain stage of religious development, symbolized as parts of the deity and worshipped as possessing certain female or male characteristics or attributes. it is plain that, with the decline of female power, and the consequent stimulation of the animal instincts in man, the pure creative principles involved in nature-worship gradually became unsuited to the sensualized capac

GILBERT THE MAGICAL MASON

ogico-political tractate, in three parts, on life, death and resurrection, printed in 1617:itis a work showing profound contemplation. then followed his greatest taskthe historyofthe macrocosm and the microcosm, metaphysical, physical and technical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of god before creation, of the heavens, of creation, of the music of the spheres, of archangels, angels, and of evil demons, of the soul of the world and of the soul of man: and ends with chapters on the minerals, vegetables and animals, and notes on clouds, thunder and winds. the second half of part one of thehistorytreats of the sciences, mathematics, geometry and music, with chapters on pictorial art with perspective, on

wisdom is attained by thirty-two paths, typified by the numbers and the twenty-two letters: these again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, of the great sea, the mothersupernal-binah: and of the twenty-two occult forces of the nature of the universe symbolized by the three primary elements, the planets, and the zodiacal influences of the heavens which tincture human concerns through the path of our sun in annual course. now, to show the close connection between the kabalah and orthodox judaism, we find the rabbis cataloguing the books of the old testament into a series of twenty-two (the letters) works to be read for spiritual life; this twenty-two they obtained from the thirty-nine books of the canon, by collecting the twelve

c.,the college wasformed of four patricians and four plebeians; and later still, under sylla the dictator, of fifteen persons who were appointed for life; a sixteenth was added by julius cresar.theaugur was also calledauspexand his art wasauguriumorauspicium;from this latter word comes our english word'auspicious'-approved of, of good omen.theromans recognised five forms of augury (1)exccelo,from the heavens.(2) ex avibus,from birds, which were eitheroscines,such as sang, oralites,those which were observed in flight (3)extripudiis,from the feeding of chickens which were kept as sacred in cages for the purpose (4)exquadrupedibus,from animals (5)exsignis,from signs of all other sorts.thewhole roman state was for several hundred years a198themagical masonpagan theocracy, the gods were its rul

ut draconis, and cauda draconis. the two latter are referred to the nodes of the moon, the other fourteen are related in pairs to the sun, moon and planets. each figure has a certain formula of power, tendency and material attribution. from the witnesses and judge an answer is obtained. a more complex method is performed by placing the fifteen figures already obtained upon an astrologic figure of the heavens, one in each of the 12 houses, and the two witnesses and judge in the middle space: the zodiacal signs and planets are added to the scheme, and the whole judged by the rules of astrology. the foregoing seems a long and tedious process, but with practiceitis rapidly performed. tarot the pack of tarot cards now used to some extent in south europe for games of play, was used by the gypsie

s our sound of 0 and sometimes that of gn.hillmzrutmzlutrqioshmimkmhshmsh hilal, isaiah xiv,12,meaning'theshining one, is translated lucifer, in the a.b, and 'the day star' in the r.v. written mazzaroth, is found in job xxxviii,31,is not translated. is found in ii kings,xxiii,s,and is translated 'the planets'.raquie,the firmament, the sky. genesis1,6,thewordmeans-extension,and spread out.shamayim,the heavens, occurs many times; the wordmeans-uplifted.khamah,the sun, as a source of heat.shamash,the sun, many times, means255 light.220 the magical masonirchirachoryareach,the moon.lbnhlebanah,orlevanah,the moon. chdshchodesh,the new moon. kukbkokab,a star, numbers xxiv, 17. skuthsikuth,a star, amos v,26.thehebrew names for the points of the compass were chosen for two reasons: one set was name

GILBERT THE SORCERER AND HIS APPRENTICE

mage offateorfatality,good or evil.16. the lightning-struck tower.a tower whose upper part is like a crown, struck by a lightning-flash (two men fall headlong fromit,one of whom is in such an attitude as to form a hebrew letterayin.)sparks and debris are falling.itshowsruin, disruption.60 the sorcererand his apprentice 17. the star.a nude female figure pours water upon the earth. fromtwovases. in the heavens above her shines the blazing star of the magi (surrounded by seven others, trees. and plants grow beneath her magic influence (and on one thet butterfly of psyche alights. she is the star ofhope. 18. the moon.the moon shining in the heavens, drops of dew falling, a wolf and a dog howling at the moon, and halted at the foot of two towers, a path which loses itself in the. horizon (and i

n the. horizon (and is sprinkled with drops of blood, a crayfish emblematic of the sign cancer, ruled over by the moon, crawls through water in the foreground towards the land).itsymbolisestwilight, deception,anderror. 19. the sun.the sun sending down his rays upon two children, who suggest the sign gemini (behind them is a low wall) it signifiesearthly happiness. 20. the last judgment.anangel in the heavens blowing a trumpet, to which a standard with a cross thereon is attached. the dead rise from their tombs.itsignifiesrenewal, result.o.the foolish man.a man with a fool's cap, dressed like a jester, with a stick and bundle over his shoulder. before him is the butterflyofpleasure luring him on (while in some packs a tiger, in others a dog, attacks him from behind).itsignifiesfolly, expiat

riotnqlj18th 8 strength (justice at one time)tlfi,19th 9thehermit (prudence)11j120th 10thewheel of fortune.=2j.21st11justice (strength at one time),22nd 12thehanged manr:\723rd 13death1t\24th 14 temperance0t25th 15thedevilv's26th 16thetoweris27th 17thestar-28th 18themooni't(29th 19thesun.,030th 20thelast judgment (angel)c',0,31st 21theuniverserlh32nd first cometh the one numbered 0, the circle of the heavens, the negative; then 1 the circle opened out into a right line, the positive. these two numbers have corrupted egyptian titles attached to them which are to the 0 mat; to the 1pogod:these are"'q.-maut- thepekht- stretch out- extension- the mother-goddess of all extended through the universe 'and above the shouldersofthatgreat goddess isnaturein her vastness exalted' notethatthe last atu

nd handed down through successions of initiates, through oscult colleges, and. that therein lay' the secret wisdom of the initiates in the mysteriesofraces; to usitmatters littlewhichof these,trueone-analytical or synthetical, it. mattersnotmuch; but, at allwe findthatthe old seers and initiates hadthetheory very strongly developed and very cleatlymarked out, and they fixed upon certain marks ini the heavens as agreatclock whereon these vast cycles adctperiods of time might-be registered; and this dock.wasthll.tbandof constellations roundthewhich wenowcall the zodiac; and for the hands upon it were the .seven planets movinground;and never, or. perhaps only at almost inconceivable spaces.oftime,reoccupying the samein, order to makethisclock,thisgreatbandofthe zodiacru,seful, andinorder to i

face when he came down from the mount, so that a veil had to be placed on his face. that may be one reason, but that would be pictorially represented by a halo or by a veil to moses. now we very seldom see a picture of a veiled moses, but we do frequently see a picture of a horned moses;.and the reason is simply because moses was the earth leader at the time when the ram was the supreme glyph in the heavens, and the symbol of the ram was transferred to moses, and so horns were placed on his head. there is another thing to notice there with regardtoour own country, and that is that the bull (although the sun at the vernal equinox has long passed out of the sign of the bull) yet remains the glyph of england. why should we speak of england as john bull? very few people could give any reason

GLOBAL FREEMASONRY

n plants, the miracle in the atom, the miracle in the honeybee, the miracle of seed, the miracle of hormone, the miracle of the termite, the miracle of the human body, the miracle of man's creation, the miracle of protein, the miracle of smell and taste, the miracle of microworld, the secrets of dna. the author's childrens books are: wonders of allah's creation, the world of animals, the glory in the heavens, wonderful creatures, let's learn our islam, the miracles in our bodies, the world of our little friends: the ants, honeybees that build perfect combs, skillful dam builders: beavers. the author's other works on quranic topics include: the basic concepts in the qur'an, the moral values of the qur'an, quick grasp of faith 1-2-3, ever thought about the truth, crude understanding of disbe

the first book of the torah, it is said that god created the entire universe in six days from nothing. this is correct and derives from the original revelation. but, then it maintains that god rested on the seventh day, though it is a completely fabricated assertion. it is a perverse idea derived from paganism which attributes human qualities to god. in a verse of the qur'an, god says: we created the heavens and the earth and all between them in six days, nor gf the inside story on the kabbalah did any sense of weariness touch us (qur'an, 50: 38) in other parts of the torah, there is a style of writing that is not respectful of the honor of god, especially in those places where human weakness is falsely attributed to him (god is surely beyond that) these anthropomorphisms are made to resem

ose corrupt insinuations against solomon. the origins of these columns again go back to ancient egypt. in the article entitled "allegory and symbols in our rituals" mimar sinan magazine states: various masonic symbols: the double column, the eye, and the compass and the square. global freemasonry lg materialism revisited lh for example, in egypt, horus and set were twin architects and supports of the heavens. even bacchus in thebes was one too. the two columns in our lodges have their origin in ancient egypt. one of these columns was in the south of egypt in the city of thebes; the other was in the north in heliopolis. in the entrance to the amenta temple dedicated to ptah, the chief god of egypt, there were two columns as in the temple of solomon. in the oldest myths associated with the s

hat is supported by much rational and scientific evidence. there is balance, order and design in nature, and it is clear that this was established intelligently and with deliberate purpose. it is for this reason that the qur'an calls human beings to discover the signs of god, and invites them to consider this balance, order and design, and in many verses commands them to think about the proofs in the heavens and on earth of the existence of god. those proofs pointed out in the qur'an are such phenomena as, not only the balance and order in the universe, but the suitability of the world to human life, the design of plants and animals, the design of the human body, and the spiritual qualities of human beings, all of which has been substantiated by modern science (for details, see harun yahya

universe exists by its own accord and that living things came to be by chance. masons are a true example of such an outlook. despite the fact that the proofs for god's existence are evident, they prefer to ignore and reject them in favor of the humanist and materialist philosophy. in the qur'an, god refers to of those of such a mentality: do you not see that god has subjected to you everything in the heavens and earth and has showered his blessings upon you, both outwardly and inwardly? yet there are people who argue about god without knowledge or guidance or any illuminating book. when they are told "follow what god has sent down" they say "no, we will follow what we found our fathers doing" what! even if satan is calling them to the punishment of the blazing fire (qur'an, 31: 20-21) thes

GNOSTIC HANDBOOK

despised all my reproof. therefore shall they eat of the fruit of their own way, and be filled with their own devices. for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. the lord possessed me in the beginning of his way, before his works of old..when he prepared the heavens, i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the the gnostic handbook page 31 foundations of the earth: then i was by him, as one brought up with him: and i was daily his delight

tified with the solar sphere. he mediated the energies of the logos and hence accelerated the positive current and sublimated or transformed the negative. the sun like the planets and zodiac was a doorway between the spiritual and physical worlds and hence emanated forces from the pleroma and from the worlds of the archons. during the rite of rebirth the pharaoh left his body and traveled through the heavens. he journeyed through the realms of the planets and zodiac using passwords, gestures and codes, only after successfully passing the spheres could he then navigate through the great barrier and enter the pleroma. this ritual form was connected to the egyptian astro-gnosis and involved the pharaoh becoming the mediator for his people. in chapter six: the gnostic concept of time ii the gn

ning the shrine, where the figure of the neter was placed. the sancthe gnostic handbook page 66 tuary s doors were shut and sealed all year long and were open only for the great festivals. the sanctuary was called the great seat. historical deception: the untold story of ancient egypt moustafa gadalla bastet publishing, 1996. the temple symbolized the fourfold process which took place both within the heavens and the activity taken by the priesthood in their ritual activities. it has a specific application within our description of the process of cosmic mediation in the heraldic cycle. if you telescope the imagery you could image a high priest moving through the stages of the temple, each stage representing a period of activity in which the priesthood has been working and preparing. as he c

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

lpha event we need to consider the various myths, legends and religious stories and deduce the essential event from behind them. due consideration should be given to the way in which myth and legend form the language or symbol system of the mysteries (see fig 2. myths and legends of cosmic error in the biblical account we read of an archangel who rebels against the cosmic order and is thrown from the heavens. his angelic nature is lost and he becomes a fallen being. his name lucifer means light bearer and accordingly, we have a light bearer who is transformed into a dark force. this is followed by a second fall, this time directly involving humanity, where adam and eve, depending on interpretation, break gnostic theurgy page 16 one of creators commandments or in some way or another break c

re extended ten cubits on this side, and out short comets inside comets, seventy-one. sparks burst into flashes, up high and down below, then quieted down and rose up high, beyond, beyond. the flow measured out ten cubits on the other side, and comets shot out in colours like before. and on on every side. the spark expanded, whirling round and round. sparks burst into flashes and rose high above. the heavens blazed with all their powers; everything flashed and sparked as one. then the spark turned from the side of the south and outlined a curve from there to the east and from the east to the north until it had circled back to the south, as before. then the spark swirled, disappearing; comets and flashes dimmed. now they came forth, these carved, flaming letters flashing like gold when it d

kening by the solar force. if you prefer a more formal approach, you can find the more traditional four daily sun meditations in the various books on the hermetic order of the golden dawn, or alternatively, you may like to use some of the sun prayers found in works of akhenaton and the essenes. hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. liber resh vel helios solar practises there are other solar practises which are important in the life of the gnostic. these are based on the belief that if the gnostic is in a state of spiritual regeneration, then it is possible to absorb more x factors by exposing yourself to solar energy. it is important that during these exercises the focus is

nsformed, and becomes a starting point for those of the terrestrial, whilst those of the celestial are transfigured and entered the pleroma. gnostic theurgy page 187 there are also celestial bodies, and bodies terrestrial. but the glory of the celestial is one, and the glory of the terrestrial is another. 1 corinthians 15:40. but the day of the lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up [seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness, looking for and hasting unto the coming of the day of god, wherein the heavens being on fire shall b

hey experienced in christian terms, they came to the conclusion that they had misunderstood the momentous event. they then evolved a complex theology whereby in 1844 jesus changed his role and function. jesus moved from being a priest in the outer temple, to being the high priest in the holy of holies. for the adventists (now seventh day adventists) there was a tabernacle, like that of israel, in the heavens and starting in 1844 jesus began to officiate at the judgement of the dead. this doctrine was evolved in association with complex systems of prophecy taken from the old testament which clearly suggested some esoteric event was to occur around this time. the doctrine of investigative judgement places the seventh day adventists outside the general doctrinal position of many other christi

GOETIA LUCIFERIAN

remory also teaches of the treasures of self, at various points in ones life, that may be considered as useful knowledge. he brings the love and lust of women young and old. gamori governs 26 legions of spirits. 5 ose ose/ose/voso is a great president, who appears as a leopard. he will put a human form on at the request of the magician. ose is a cunning spirit who intiates one to the mysteries of the heavens and divine things (luciferic spirits. ose also guides one to the celestial/luciferian sabbat and may transform the sorcerer into any astral form they wish. he governs 30 legions of spirits. 65 6 amy amy/avnas is a great president who appears as fire but upon the request of the magician, will take a human shape. he teaches astrology and sciences, according to ones initiatory interests

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

es through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, detach and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness! o golden splendor! o crown of living and melodious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvelous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens! amen. give the zelator sign repeat the qabalistic cross. note: a few of the benefits that may be obtained from this ritual; it will aid in grounding mental

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

s through the centre of the earth o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never doest withhold the wages of thy workmen! o silver whiteness o golden splendour! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens. amen. the prayer of the sylphs or air spirits. spirit of life! spirit of wisdom! whose breath giveth forth and withdraweth the form of all things: thou be

GOLDEN DAWN RITUALS B

ishing zodiacal forces. each zodiacal sign has an elemental quality. let the adept use the pentagram that contains the elemental quality of the sign to be invoked or banished. take note of the following example: i l when tracing a symbol, commence in the left-hand position and follow the direction of the a. 11 when invoking the forces of the zodiac, make certain to erect an astrological scheme of the heavens for the time of working so that the adept will know what quarter or direction to face. the use of an ephemeris can be invaluable for this task. when working with the planets and in stubborn zodiacal cases, it may be more effective to use the hexagram ritual. the pentagram, when performed effectively, unites a force, a current, a color and a sound. each angle of the pentagram is assigne

GOLDEN DAWN RITUALS C C1

desired force is not sufficient, trace also the invoking pentagram of the sign. 3. when invoking a planet, vibrate the divine name of the sephira which rules the planet, the seven lettered name atyrara, and also the particular letter of that name which corresponds to that specific planet. illustrations: a a l r r" a a? r r a i y! t t- a a 5 4. when invoking a planetary force, find the quarter of the heavens that the planet is situated at the time. 21 5. always consecrate and guard your place of working by using the b.r.h. 6. after performing the b.r.h, then perform the l.i.r.h, tracing the four forms for the specific angle of the planet that is required (remember, for each planet the mode of tracing varies. 7. when dealing with a, use all six planetary methods of tracing for each form. al

racing the four forms for the specific angle of the planet that is required (remember, for each planet the mode of tracing varies. 7. when dealing with a, use all six planetary methods of tracing for each form. also, trace the planetary symbol within the center of each, and then vibrate the name atyrara. 8. then, after the above planetary work has been done, turn unto the quarter of the planet of the heavens and trace the invoking hexagram and pronounce the proper names. also, thou may invoke what angels and forces of that nature that may be required. trace their sigils in the air in the center of the supreme hexagram. 9. when thou art finished, perform the banishing ritual of that planet, and give them the license to depart. 10. if you are charging a talisman, remove the talisman from the

GOLDEN DAWN RITUALS D

r member, for the outer order member is only taught the elementals of m, l, n and o. the adept can actually create elementals that have the nature of b, the nature of e, the nature of l, etc. remember, when doing this kind of work it is vital, that the white portion be used for all divine and spiritual matters and for all sephirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purit

onsecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be more specific, an actual time figure of the constellations will aid the adept should he or she wish to chose to utilize this method. you may want to mark off your area of which you are going to do the consecration with some type of border line using masking tape or

e proper pentagram in each quarter with the appropriate divine names. be sure to give the correct grade sign after each element. since you are invoking, you will use the white portion of your lotus wand. after you are done with the s.i.r.p, you will now move back to the eastern quarter, facing east, and holding your lotus wand by the white portion give the 5=6 grade sign. then, looking upwards to the heavens while holding your wand up high, close your eyes and say "o harpocrates, lord of silence who art enthroned upon the lotus, twenty-six are the petals of the lotus flower of thy wand. o lord of creation, they are the numbers of thy name. in the name hwhy (vibrate, let the divine light descend" step 5 now, here you will begin to consecrate the sections of the lotus wand. facing the quarte

GOLDEN DAWN RITUALS ENOCHALL

ur god (cf. iad, oiad, piad. madarida: madrid, iniquity. madariitza: madriax, heaven. madimi: angel (filia filiarum lucis, associated with mercury, name of mercury heptagon 2. madimiel: planetary angel presiding over the sphere of mars, name of mars pentagram. madriaax: heaven (cf. oadriax. madriax: o you heavens. madrid: her iniquities/ iniquities. madrid i: iniquity. madriaax/ madriiax madriax: the heavens/ heaven (cf. oadriax. magl: angel, also see mamgl. kerubic angel of earth angle of the water tablet. magm: subservient angel of water angle of water tablet, also known as malgm. mai: cacodemon of air angle of earth tablet. maladi: calling angel of earth angle of water tablet. malap: demonic name (reversal of palam) commanding cacodemons of water of air. malpirg: the fires of life and i

ater angle of air tablet. pida: subservient angel of fire angle of water tablet. pidiai: marble/ sleeves/ marble sleeves. pidiai collal: marble sleeves. pii: pi i, she is/ bed/ she is a place. pilah: moreover. pild: of the earth/ continually. pilzin: firmament of waters. pinzu-a (meaning unknown) pir: cacodemon of water angle of air tablet/ holy one/ holy ones. 50 piripsax: peripsax, heaven/ with the heavens. piripsol: the heavens. piripson: the third heaven. pix: cacodemon of air angle of water tablet. piz: cacodemon, counterpart of the angel iznr. pizi: amipzi, fasten. pizx: subservient angel of fire angle of earth tablet. plapli: partaker/ partakers. plosi: many/ as many. plozi molvi: as many surges. pmagl: angel ruling magl and companions. pmn: cacodemon of air angle of air tablet. pmn

GOLDEN DAWN RITUALS T

move and show yourselves obelisong rest-el aaf nor-molap. as pleasant deliverers that you may praise him amongst the sons of men. hcoma, n the fifth key sapah zimii d u-i-v od 10 the mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the olive mount looking with gladness caosg od faonts piripsol upon the earth and dwelling in the brightness of the heavens ta blior casarm a-m-ipzi nazarth as continual comforters. unto whom i fastened pillars of gladness af od dlugar zizop zlida caosgi tol torgi 19 and gave them vessels to water the earth with all her creatures: od z chis e siasch l ta-vi-u and they are the brothers of the first and the second od iaod thild ds and the beginning of their own seats which are garnished with hubar p e o a l s

ma-of-fas bolp como bliort pambt joy and not to be measured. be thou a window of comfort unto me. zacar od zamran odo cicle qaa move and show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me, for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. l of o 23 the call of the 30 aethyrs madriaax ds praf lil chis micaolz the heavens which dwell in the first aire are mighty in the saanir caosgo od fisis balzizras iaida parts of the earth and execute the judgment of the highest! unto nonca gohulim micma adoian mad iaod you it is said: behold the face of your god, the beginning of bliorb soba ooaona chis luciftias piripsol ds comfort, whose eyes are the brightness of the heavens, which abraassa noncf netaaib caosgi o

him that sitteth on the holy throne: od torzulp iaodaf gohol caosga and rose up in the beginning saying: the earth tabaord saanir od christeos yrpoil tiobl let her be governed by her parts and let there be division in her busdir tilb noaln paid orsba od dodrmni zylna. that the glory of her may be always drunken and vexed in itself. 24 elzap tilb parm gi piripsax, od ta her course let it run with the heavens, and as qurlst booapis. l nibm ovcho symp an handmaid let her serve them. one season, let it confound another od christeos ag toltorn mirc q tiobl l el and let there be no creature upon or within her one and the same. tol paombd dilzmo as pian od christeos all her members let them differ in their qualities, and let there be ag l toltorn parach asymp cordziz no one creature equal with a

GOLDEN DAWN RITUALS T3

move and show yourselves obelisong rest-el aaf nor-molap. as pleasant deliverers that you may praise him amongst the sons of men. hcoma, n the fifth key sapah zimii d u-i-v od the mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the olive mount looking with gladness caosg od faonts piripsol 10 upon the earth and dwelling in the brightness of the heavens ta blior casarm a-m-ipzi nazarth as continual comforters. unto whom i fastened pillars of gladness af od dlugar zizop zlida caosgi tol torgi 19 and gave them vessels to water the earth with all her creatures: od z chis e siasch l ta-vi-u and they are the brothers of the first and the second od iaod thild ds and the beginning of their own seats which are garnished with hubar p e o a l s

ma-of-fas bolp como bliort pambt joy and not to be measured. be thou a window of comfort unto me. zacar od zamran odo cicle qaa move and show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me, for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. l of o 23 the call of the 30 aethyrs madriaax ds praf lil chis micaolz the heavens which dwell in the first aire are mighty in the saanir caosgo od fisis balzizras iaida parts of the earth and execute the judgment of the highest! unto nonca gohulim micma adoian mad iaod you it is said: behold the face of your god, the beginning of bliorb soba ooaona chis luciftias piripsol ds comfort, whose eyes are the brightness of the heavens, which abraassa noncf netaaib caosgi o

of him that sitteth on the holy throne: od torzulp iaodaf gohol caosga and rose up in the beginning saying: the earth tabaord saanir od christeos yrpoil tiobl let her be governed by her parts and let there be division in her busdir tilb noaln paid orsba od dodrmni zylna. that the glory of her may be always drunken and vexed in itself. elzap tilb parm gi piripsax, od ta her course let it run with the heavens, and as qurlst booapis. l nibm ovcho symp 24 an handmaid let her serve them. one season, let it confound another od christeos ag toltorn mirc q tiobl l el and let there be no creature upon or within her one and the same. tol paombd dilzmo as pian od christeos all her members let them differ in their qualities, and let there be ag l toltorn parach asymp cordziz no one creature equal wit

GOLDEN DAWN RITUALS U1

of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the zodiac ascendeth as both, otherwise the birth could not take place. which is to say that those times, the same degree of the zodiac that is ascending in the east of the heavens of the star whereon he is incarnated. thus does he remain during that incarnation, facing that particular point in his sphere of sensation. that is to say, this sphere does not revolve about the physical body. from dsj and hrwbg are formed the arms. therein exists the faculties of operative action, and at their extremities are the symbols of the four elements and the spirit. thus: thum

GOLDEN DAWN RITUALS U3

ecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the macrocosmos. thus, receiving the direct ray as then reflected into his thought, he can unite himself with the ray of his thought so as to make one continuous ray from the corresponding poi

GOLDEN DAWN RITUALS Z2

e set my feet in the north and have said, i will shroud myself in mystery and concealment. then, repeat the oration, the voice of my higher soul, etc, and then command the mystic circumambulation. l. move around as usual to the south, halt formulating thyself as shrouded in darkness, on the right hand the pillar of o, and on the left the pillar of cloud, but reaching from darkness to the glory of the heavens. m. now move from between the pillars thou hast formulated to the west, face west, and say, invisible i cannot pass by the gate of the invisible save by the virtue of the name of darkness. then, formulating forcibly about thee the shroud of darkness, say, darkness is my name, and concealment. i am the great one invisible of the path of the shades. i am without fear, though veiled in da

r, ever led by the angel torchbearer. he projects his astral, and he implants therein his consciousness, and his body kneels when his soul passes between the pillars. he prayeth the great prayer of the hierophant. q. now does the aspirant s soul re-enter unto his gross-form. he dreams in divine exstasis of the glory ineffable which is in the bornless beyond. meditating does he arise, and lifts to the heavens, his hands and his eyes, and his hopes and concentrating his will on the glory, low murmurs he the mystic words of power. r. so also does he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars. standing between them (or formulating them if they be not there as it appears unto him, so rai

GOLDEN DAWN RITUALS ZAM10

of a primal sleep. and the voice of darkness answered unto my soul 'i am he that formulates in darkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the place of darkness go round, knock when passing east and west and east again. pass to the south, halt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the ma

GOLDEN DAWN RITUALS ZAM17

y looked for. every year they assembled together with joy, and made a full resolution of that which they had done. there must certainly have been great pleasure to hear truly and without invention related and rehearsed all the wonders which god hath poured out here and there throughout the world. every one may hold it out for certain, that such persons as were sent, and joined together by god and the heavens, and chosen out of the wisest of men as have lived in many ages, did live together above all others in highest unity, greatest secrecy, and most kindness one towards another. after such a most laudable sort they did spend their lives, but although they were free from all diseases and pain, yet, notwithstanding, they could not live and pass their time appointed by god. the first of this

true philosophers are far of another mind, esteeming little the making of gold, which is but a parergon, for besides that they have a thousand better things. we say with our loving father c.r.c, phy. aurum nisi quantum aurum, for unto him the whole nature is detected; he doth not rejoice that he can make gold, and that, as saith christ, the devils are obedient unto him, but is glad that he seeth the heavens open, the angels of god ascending and descending, and his name written in the book of life (in den boecke des levens. also we testify that, under the name of chymia, many books and pictures are set forth in contumeliam gloriae dei, as we will name them in their due season, and will give to the pure-hearted a catalogue or register of them. we pray all learned men to take heed of this ki

GOLDEN DAWN RITUALS ZAM19

rld shall have slept away the intoxication of her poisoned and stupefying chalice, and with an open heart, bare head, and naked feet shall merrily and joyfully go forth to meet the sun rising in the morning. chapter ix these characters and letters, as god hath here and there incorporated them in the sacred scriptures, so hath he imprinted them most manifestly on the wonderful work of creation, on the heavens, on the earth, and on all beasts, so that as the mathematician predicts eclipses, so we prognosticate the obscurations of the church, and how long they shall last. from these letters we have borrowed our magic writing, and thence made for ourselves a new language, in which the nature of things is expressed, so that it is no wonder that we are not so eloquent in other tongues, least of

GOLDEN DAWN RITUALS ZAM22

es, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax. light in extension. as the light hidden in the darkness can manifest there from, so shall thou become irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as well: o thou, the giver of life and of warmth to all; thou who upon thy boat did sail over the heavens illuminating all of creation, thee, thee do i invoke. o thou whose eyes burn as hot as solar o, and whose head is crowned with the disk of scarlet and the serpent of gold, thee, thee do i invoke! o thou, lord of the radiant light and the creator of rays, thee, thee do i invoke. o thou majesty! thou whose glory is so brilliant that none can resist thy dazzling beauty, thee, thee do i in

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

neously and independently in the americas. since 3000 bc in the old world (and about 1500 bc in the new) civilization has steadily evolved in the direction of ever more refined, complex and productive forms. in consequence, and particularly by comparison with ourselves, all ancient civilizations (and all their works) are to be understood as essentially primitive (the sumerian astronomers regarded the heavens with unscientific awe, and even the pyramids of egypt were built by technological primitives. the evidence of the piri reis map appears to contradict all this. piri reis and his sources in his day, piri reis was a well-known figure; his historical identity is firmly established. an admiral in the navy of the ottoman turks, he was involved, often on the winning side, in numerous sea bat

. in her view the geometric drawings give the impression of a cipher-script in which the same words are sometimes written in huge letters, at another time in minute characters. there are line arrangements which appear in a great variety of size categories together with very similar shapes. all the drawings are composed of a certain number of basic elements..7 as the cessna bumps and heaves across the heavens, i also remember it is no accident that the nazca lines were only properly identified in the twentieth century, after the era of flight had begun. in the late sixteenth century a magistrate named luis de monzon was the first spanish traveller to bring back eyewitness reports concerning these mysterious marks on the desert and to collect the strange local traditions that linked them to

it is today .1 what exactly is the obliquity of the ecliptic, and why does it make tiahuanaco 17,000 years old? according to the dictionary definition it is the angle between the plane of the earth s orbit and that of the celestial equator, equal to approximately 23 27 at present .2 to clarify this obscure astronomical notion, it helps to picture the earth as a ship, sailing on the vast ocean of the heavens. like all such vessels (be they planets or schooners, it rolls slightly with the swell that flows beneath it. picture yourself on board that ship as it rolls, standing on the deck, gazing out to sea. you rise up on the crest of a wave and your visible horizon increases; you fall back into a trough and it decreases. the process is regular, mathematical, like the tick-tock of a great met

f work the scientists concluded that posnansky was basically right. they didn t concern themselves with the implications of their findings for the prevailing paradigm of history; they simply stated the observable facts about the astronomical alignments of various structures at tiahuanaco. of these, the most important by far was that the kalasasaya had been laid out to conform with observations of the heavens made a very long time ago much, much further back than ad 500. posnansky s figure of 15,000 bc was pronounced to be well within the bounds of possibility.7 if tiahuanaco had indeed flourished so long before the dawn of history, what sort of people had built it, and for what purpose? 3 j. d. hays, john imbrie, n. j. shackleton, variations in the earth's orbit: pacemaker of the ice ages

ive and ambitious engineering projects ever undertaken anywhere in the ancient world. indeed, with a base area of 45 acres and a height of 210 feet, it was three times more massive than the great pyramid of egypt.1 though its contours were now blurred by age and its sides overgrown with grass, it was still possible to recognize that it had once been an imposing ziggurat which had risen up towards the heavens in four clean-angled steps. measuring almost half a kilometre along each side at its base, it had also succeeded in preserving a dignified but violated beauty. the past, though often dry and dusty, is rarely dumb. sometimes it can speak with passion. it seemed to me that it did so here, bearing witness to the physical and psychological degradation visited upon the native peoples of mex

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

om the key in the book of the law than any person, even with computer assistance, could mine in a lifetime of creative effort. the number of cipher stars is almost as large as the number of stars in the sky. our inability to number, or name let alone understand them all should no more stand in our way than astronomers allow the great variety and number of stars, comets, planets and black holes in the heavens to prevent the investigation of an asteroid or, for that matter, the age of the universe. if we confine ourselves to the single original cipher (see illustration, we discover that a=1, l=2, w=3, etc. once you understand this, it becomes easy to see that the most basic function is to reduce a given interesting word or name or phrase to its numerical value. what constitutes an interestin

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

otus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of hor

and ivitdt. stand with your penta cle and face north. trace the black banishings pentagram and hexagram of earth in the air before you. fill the room in the the scent of musk or sandalwood. step 2. recite the fifth call as follows: mighty sounds have entered into the third angle, and have become like olives on the olive mount. they look with gladness upon the earth and dwell in the brightness of the heavens like continual conforters. on them i have fastened 19 pillar of gladness and gave them vessels to water the earth together with her creatures. they are the brothers of the first and second they have begun their own seats and have decorated them with 69,636 ever-burning lamps. their numbers are as the beginnings, the ends, and the contents of time. therefore come and obey the purpose of

tional forces in the east. 3) silence and strong forces of inertia in the south. 4) limiting and restrictive forces in the west. tex is on the etheric plane and coincides with those regions normally included under the cosmic element of earth. traveling to tex in the spirit vision is a big first step for you, the enochian magician. it implies a working know-iedge of your subtle bodies. rh includes the heavens of the world's religions. it is usually divided into four sections as follows: 1) your karmic burdens as well as your karmic necessities must be faced in the north. 2) your desires for rewards or punishments will be faced in the east. 3) your awareness of life without a physical body must 199 be faced in the south. 4) your sense of helplessness and human frailty must be faced in the we

safely to your physical body after this encounter. the proximity of this aethyr to tiphareth should enable you to understand the nature of its atmosphere. it lies directly below kether and shares the formlessness and sense of desolation traditionally associated with the path of gimel. 217 khr, the wheel the great wheel of samsara. the wheel of the law fdhamma. the wheel of the taro. the wheel of the heavens. the wheel of life. all these wheels be one. aleister crowley, the book of lies as a preparation for entering khr, you are advised to study the formula of k.i.k.a. when you enter the 20th aethyr, khr, you will see the entire world as a huge rotating wheel. the word ki-ir itself means "wheel" it is equal to the number 401 which is also the number for totonor-molap meaning "the cycles of

ma. by the power of the word of gemnimb, i rise above the forces of desire. by the power of the word of aduorp, i rise above the forces of ignorance. by the power of the word of doziaal, i rise above the forces of restriction. i rise up. i rise up 299 through the four radiant regions of tex. i retain full consciousness throughout. may i never forget the kingdoms of tex and ever hold the wisdom of the heavens. papnorlondoh-tex (pah-peh-noh-ar-loh-en-doh heh-teh-etz) ananael-piripsol (ah-nah-nah-el-pee-ree-peh-soh leh) tex! tex! tex! tex! may the four fountains of heaven pour forth the seven to form eleven. part 7. imagine yourself to be without karma (i.e, without guilt or regret, without selfish desires of any kind, in full consciousness and without limiting yourself in any way. remain in

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

washing in the morning, else you flirt away your luck for the day (sup. i, 21. not only brooks and rivers (p. 585, but rain also was in the childlike faith of antiquity supposed to be let fall out of bowls by gods of the sky; and riding witches are still believed to carry pitchers, out of which they pour storm and hail upon the plains, instead of the rain or dew that trickled down before. l when the heavens were shut, and the fields languished in drought, the granting of rain depended in the first instance on a deity, on donar, or mary and elias, who were supplicated accord ingly (pp. 173-6. 2 but in addition to that, a special charm was resorted to, which infallibly procured rainwater/ and in a measure compelled the gods to grant it. a little girl, completely undressed and led outside th

as yet that the names plough and eburdrung really belong to orion. by plough the irish fairy-tales 2, 123 mean the wain rather than orion, and who knows but the throng of boars may really stand for the tase (from u) 2 and the lat. suculae (see suppl. still more unsafe and slippery is the attempt to identify the constellations of the east, founded as they are on such a different way of looking at the heavens. three are named in job 9, 9: ttfy ash, nd 3 kimeh ^d3 ksil; 3 which the septuagint renders tixetase, ecnrepos, dp/crovpos, the vulgate arcturus, orion, hyades/ and luther the wain, orion, the glucke (hen/ in job 38, 31 kimeh and ksil are given in the lxx as trxemse, fipicov, in vulg. as pleiades, arcturus/ in diut. 1, 520 as siebenstirni, wagan/ and in luther as siebenstern, orion/ fo

HAMIL THE ROSICRUCIAN SEER

upon the whole issue of god, amen. glory be to the father, and to the son, and to the holy ghost. asallaerial spirits are very powerful and slow in their appearance, so also is their departure and it would be well for the invocant not to leave the limits of the circle for a few minutes after the licence is recited.crystalirmzancy,or the art ofinooauingspirits by thecrystal107under the compass of the heavens) that you come immediately from the place of your private abode or residence and appear to me visibly in fair and decent form in this crystal stone or glass. i do again exorcise and powerfully command thee spiritvassagoto come and appear visibly to me in this crystal stone or glass in a fair, solid and decent form. i do again strongly bind and command the spiritvassagoto appear visibly

HANDBOOK OF EGYPTIAN MYTHOLOGY

e and the inundation was believed to be in the nun. foreign lands and the deserts that bordered the nile valley were said to belong to the realm of chaos (isfet, the force that constantly threatened the divine order. there was a tradition that the creator and the numerous gods and goddesses whom he/she had created originally lived in egypt itself. at the beginning of history they withdrew up into the heavens or down under the earth, though their spirits might be persuaded to reside in shrines built for them by the king. the egyptians believed that some supernatural beings could still be encountered in the wilder regions of the earth, such as the remote desert and the areas of untamed marshland on the edges of the nile valley and in parts of the delta. many of the key events in egyptian myt

not bear to remain on earth. nun, the god of the primeval waters, orders shu and nut to help ra. nut is transformed into a cow, and ra rides away on her back. as the earth darkens, some of humanity beg ra to stay, and they shoot at his enemies. this, says the text, was how death came into being. from this point on, humanity has to fight and die to maintain the divine order. nut carries ra up into the heavens, and the single creator god transforms himself into many heavenly bodies. he creates the fields of paradise for the spirits of the dead. nut began to tremble because of the height, so ra creates the heh gods who live in twilight. shu and the heh gods support the body of nut. then ra tells geb to warn the powerful serpents that live under the earth not to abuse their magic because he wi

es, the setting and rising sun. in some underworld books, atum is shown as an elderly man leaning on a stick. this is a rare phenomenon in egyptian art, but it reflects the literary tradition that the sun god aged and became vulnerable to rebellions by deities and people. such rebellions led to great changes in the nature of the world, such as the creator sun god s departure from earth to live in the heavens or the dissolution of the whole cosmos. in book of the dead spell 175, atum warns osiris that after millions of years he will destroy everything that he has made. see also bastet; eye of ra; khepri; ra; shu and tefnut references and further reading: k. mysliwiec. atum. in the oxford encyclopaedia of ancient egypt i, edited by d. redford. oxford and new york: 2001, 158 160. j. zandee. t

kind of divine exorcist who drove away evil by stamping, dancing, and banging a drum or a tambourine. bes, and the female counterpart whom egyptologists call beset, performed similar functions. by the end of the second millennium bce, bes and beset were sometimes identified with the divine siblings, shu and tefnut. paradoxically, bes became a giant dwarf whose body reached from the underworld to the heavens. he could also be regarded as a special embryonic form of the creator sun god. it may be in this role that bes can be shown as an androgynous being suckling or cuddling baby bes figures, monkeys, or kittens. in the first millennium bce, the joint deity horus-bes figured in magic as a divine healer and protector. egyptian old wives probably told stories about the antics of bes, but they

egypt was very rich in bird life. the river nile and the marshes teemed with water birds, carrion eaters and birds of prey soared above the deserts, and huge flocks of migratory birds passed overhead or wintered in the south of the country. many egyptian deities had bird forms, but flocks of birds were used as a symbol of chaos. in some egyptian creation myths, a bird was the first living being. the heavens could be imagined as a cosmic hawk. many spells claimed to bestow the power to fly to the celestial realm or between the worlds of the living and the dead. the ba, the egyptian concept that is closest to western ideas about the soul, could be shown as a human-headed bird. birds were traditionally hunted with throw sticks or nets. there was a birdcatcher god, who was the son of the mars

HEAVEN HELL

f relatives and friends in sekhet-hetep, and m. lacau's excellent edition of the text is a useful contribution to the literature which specially concerns sekhet-hetep. the words which stand at the head of the chapter read "the gathering together of the ancestors of a man to him in neter kher" 3 and the text begins "hail, ra! hail, tem! hail, seb! hail, nut! grant ye unto sepa that he may traverse the heavens (or sky, that he may traverse the earth, that he may traverse the waters, that he may meet his ancestors, may meet his father, may meet his mother, may meet his grown up sons and daughters, and his brethren, and his sisters, may meet his friends, both male and female, may meet those who have been as parents to him, 4 and his kinsfolk (cousins, 5 and those who have worked for him upon e

at we gather that the pictures and texts referring to this division of the tuat, or hour of the night, were believed to possess special efficacy, and the faithful thought that if a man knew the names of its gods he would receive a place of abode in urnes, and would travel about with the god, would have the power of entering the earth and the tuat and of going so far as the pillars which supported the heavens, would travel over the serpent amu-aa (i.e, the eater of the ass, would eat the bread intended for the boat of the earth, 1 and would partake of the perfumed unguent of the god tatuba. moreover, it is stated that the man who makes offerings to the baiu-tuatiu (i.e, the divine souls of the tuat, mentioning them by their names, shall in very truth receive innumerable benefits upon earth

wards, or at all events before the sun rose on the following day. thus osiris in the tuat, and ra in the world of light, would rejoice in freedom from foes until the time arrived for a new "weighing of words" to take place, and, according to one view, the enemies of osiris, and p. 181 the foes of ra, were consumed in fire together, and it was the smoke and fire of their burning which were seen in the heavens at sunrise. we may now consider the vestibule at the end of the four tuats, and describe the beings who were in it. next: chapter xiii. ninth division of the tuat. ii. kingdom of temu-khepera-ra according to the book of gates sacred texts egypt ehh index index previous next p. 182 chapter xiii. ninth division of the tuat. ii. kingdom of temu-khepera-ra according to the book of gates. t

HEKAS

by the witch and the horse-whisperer 'hekas' also gave us hekate- the greek name of the goddess who keeps the gateway of the triple cross-roads, hexe- the spell, mark or charm, hag- the black goddess of the old moon, who in khem was represented as hekt the frog-headed mother of incantation. it was in egypt that the role of stellar worship was at an apotheosis in recorded history; as man looked to the heavens there turned the great dragon about the zenith, marking out the year and tracing the ancient circle in the firmament of nu. from thence recall the dracontiae,-the circles of stone which mark the crossroads of hidden and secret tracks of force within the earth, reflecting the web of the star-lit heights; recall the crooked path which crosses the sacred isle of albion and lies throughout

HELENA BLAVATSKY NIGHTMARE TALES

red with those seemingly unfading flowers thatgrow in the sunlight of health and strength. all looks fair as a verdant mead in spring. ivbut an evil day comes to all in the drama of being. it waits through the life of king and of beggar. it leavestraces on the history of every mortal born from woman, and it can neither be seared away, entreated, norpropitiated. health is a dewdrop that falls from the heavens to vivify the blossoms on earth, only during themorn. of life, its spring and summer. it has but a short duration and returns from whence it came- theinvisible realms. how oft'neath the bud that is brightest and fairest, the seeds of the canker in embryo lurk! how oft at the root of the flower that is rarest- secure in its ambush the worm is at work" the running sand which moves downwa

HELENA BLAVATSKY THE KEY TO THEOSOPHY

able to move itself "soul" he adds (laws x "is the most ancient of all things, and the commencement of motion" thus calling atma-buddhi "soul" and manas "spirit" which we do not. soul was generated prior to body, and body is posterior and secondary, as being according to nature, ruled over by the ruling soul. the soul which administers all things that are moved in every way, administers likewise the heavens. soul then leads everything in heaven, and on earth, and in the sea, by its movements-the names of which are, to will, to consider to take care of, to consult. to form opinions true and false, to be in a state of joy, sorrow, confidence, fear, hate, love, together with all such primary movements as are allied to these being a goddess herself, she ever takes as an ally nous, a god, and

HEPTAMERON

owards the east let there be written alpha, and towards the west let there be written omega; and let a cross divide the middle of the circle. when the circle is thus finished, according to the rule now before written, you shall proceed. of the names of the hours, and the angels ruling them. it is also to be known, that the angels do rule the hours in a successive order, according to the course of the heavens, and planets unto which they are subject; so that that spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third; the third hour, and so consequentkly: and when seven planets and hours have made their revolution, it returneth again to the first which ruleth the day. therefore we shall first speak of the names of the

HP LOVECRAFT A DARK LORE

agreed; nor did any tongue now revive the charge that such cryptic deaths formed merely the sordid murders common in decadent communities. that charge was revived only when about twenty-five of the estimated population were found missing from the dead; and even then it was hard to explain the murder of fifty by half that number. but the fact remained that on a summer night a bolt had come out of the heavens and left a dead village whose corpses were horribly mangled, chewed, and clawed. the excited countryside immediately connected the horror with the haunted martense mansion, though the localities were over three miles apart. the troopers were more skeptical; including the mansion only casually in their investigations, and dropping it altogether when they found it thoroughly deserted. co

HP LOVECRAFT DAGON

d lain hidden under unfathomable watery depths. so great was the extent of the new land which had risen beneath me, that i could not detect the faintest noise of the surging ocean, strain my ears as i might. nor were there any sea-fowl to prey upon the dead things. for several hours i sat thinking or brooding in the boat, which lay upon its side and afforded a slight shade as the sun moved across the heavens. as the day progressed, the ground lost some of its stickiness, and seemed likely to dry sufficiently for travelling purposes in a short time. that night i slept but little, and the next day i made for myself a pack containing food and water, preparatory to an overland journey in search of the vanished sea and possible rescue. on the third morning i found the soil dry enough to walk up

HP LOVECRAFT POETRY AND THE GODS

of the cuckoo s call. the white wings of moon butterflies flicker down the streets of the city, blushing into silence the useless wicks of sound-lanterns in the hands of girls moon over the tropics, a white-curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. a flute drones its insect music to the night below the curving moon-petal of the heavens. moon over china, weary moon on the river of the sky, the stir of light in the willows is like the flashing of a thousand silver minnows through dark shoals; the tiles on graves and rotting temples flash like ripples, the sky is flecked with clouds like the scales of a dragon. amid the mists of dream the reader cried to the rhythmical stars, of her delight at the coming of a new age of

HP LOVECRAFT THE LURKING FEAR

agreed; nor did any tongue now revive the charge that such cryptic deaths formed merely the sordid murders common in decadent communities. that charge was revived only when about twenty-five of the estimated population were found missing from the dead; and even then it was hard to explain the murder of fifty by half that number. but the fact remained that on a summer night a bolt had come out of the heavens and left a dead village whose corpses were horribly mangled, chewed, and clawed. the excited oountryside immediately connected the horror with the haunted martense mansion, though the localities were over three miles apart. the troopers were more skeptical; including the mansion only casually in their investigations, and dropping it altogether when they found it thoroughly deserted. co

HP LOVECRAFT THE TOMB

, landlord, bid betty to summon a chair; l'll try home for a while, for my wife is not there! so lend me a hand; i'm not able to stand, but i'm gay whilst i linger on top of the land! about this time i conceived my present fear of fire and thunderstorms. previously indifferent to such things, i had now an unspeakable horror of them; and would retire to the innermost recesses of the house whenever the heavens threatened an electrical display. a favorite haunt of mine during the day was the ruined cellar of the mansion that had burned down, and in fancy i would picture the structure as it had been in its prime. on one occasion i startled a villager by leading him confidently to a shallow subcellar, of whose existence i seemed to know in spite of the fact that it had been unseen and forgotten

to the tomb. rain was pouring down in torrents, and upon the southern horizon were flashes of lightning that had so lately passed over our heads. my father, his face lined with sorrow, stood by as i shouted my demands to be laid within the tomb, frequently admonishing my captors to treat me as gently as they could. a blackened circle on the floor of the ruined cellar told of a violent stroke from the heavens; and from this spot a group of curious villagers with lanterns were prying a small box of antique workmanship, which the thunderbolt had brought to light. ceasing my futile and now objectless writhing, i watched the spectators as they viewed the treasure-trove, and was permitted to share in their discoveries. the box, whose fastenings were broken by the stroke which had unearthed it, c

HP LOVECRAFT THE WHITE SHIP

rs of the sea have grown clear and phosphorescent, to grant me glimpses of the ways beneath. and these glimpses have been as often of the ways that were and the ways that might be, as of the ways that are; for ocean is more ancient than the mountains, and freighted with the memories and the dreams of time. out of the south it was that the white ship used to come when the moon was full and high in the heavens. out of the south it would glide very smoothly and silently over the sea. and whether the sea was rough or calm, and whether the wind was friendly or adverse, it would always glide smoothly and silently, its sails distant and its long strange tiers of oars moving rhythmically. one night i espied upon the deck a man, bearded and robed, and he seemed to beckon me to embark for far unknow

eak to myself of cathuria, but ever would the bearded man warn me to turn back to the happy shore of sona-nyl; for sona-nyl is known of men, while none hath ever beheld cathuria. and on the thirty-first day that we followed the bird, we beheld the basalt pillars of the west. shrouded in mist they were, so that no man might peer beyond them or see their summits- which indeed some say reach even to the heavens. and the bearded man again implored me to turn back, but i heeded him not; for from the mists beyond the basalt pillars i fancied there came the notes of singers and lutanists; sweeter than the sweetest songs of sona-nyl, and sounding mine own praises; the praises of me, who had voyaged far from the full moon and dwelt in the land of fancy. so to the sound of melody the white ship sail

i sailed away. with the dawn i descended the tower and looked for wreckage upon the rocks, but what i found was only this: a strange dead bird whose hue was as of the azure sky, and a single shattered spar, of a whiteness greater than that of the wave-tips or of the mountain snow. and thereafter the ocean told me its secrets no more; and though many times since has the moon shone full and high in the heavens, the white ship from the south came never again. 1998-1999 william johns last modified: 12/18/1999 18:4618through the gates of the silver key by h.p. lovecraft written 1932- first published in weird tales, july 1934. chapter one in a vast room hung with strangely figured arras and carpeted with bonkhata rugs of impressive age and workmanship, four men were sitting around a documentstre

IRISH WITCHCRAFT AND DEMONOLOGY

ing stolen some silver-work "the lass being innocent takes it ill, and tells them, if she should raise the devil she should know who took these things" thereupon, in order to summon that personage she went into a cellar "takes the bible with her, and draws a circle about her, and turns a riddle on end from south to north, or from the right to the left hand [i.e. contrary to the path of the sun in the heavens, having in her right hand nine feathers which she pulled out of the tail of a black cock, and having read the 51st [psalm] forwards, she reads backwards chapter ix, verse 19, of the book of revelation" upon this the devil appeared to her, and told her who was the guilty person. she then cast three of the feathers at him, and bade him return to the place from whence he came. this proces

ISIS UNVEILED

ys, that "they have never been teen by any one; there is not any defect in uiem, nor any disunion" the first eternal number is the father, or the chaldaean primeval, invisible and incomprehenuble dtaot, out of i^ch proceeded the inieiligihe one the egyptian pta, or" the principle of laghi not the light itself, and the prindple of ijfe, thou^ himself no life" the wisdom by which the father created the heavens is the son, or the kabalistic androgynous adam kadmon. the son is at once the male rd, or light of wisdom, prudence or intd- ligence, sephira, the female part of himself; while from this dual being proceeds the third emanation, the binah or reason, the second intelli- gence the holy ghost of the christians. therefore strictly speaking there is a tetraktts or quaternary, consisting of t

ia generally represented carrying in her hand the crux anaata compoaed of the mundane cross and of the staurot of the gnostics, she is a great dea] younger than the celestial virgin, neith. in one of the tombs of the pharaohs that of barneses in the valley of biban- 1-muluk in thebes, champollion junior discovered a picture, according to his opinion the most ancient ever yet found. it represents the heavens symbolized by the figure of a woman bedecked with stars. the birth of the sun is figured by the form of a little child, issuing from the bosom of its' divine mother* in the book of hermet, pomander, is enunciated in distinct and un- equivocal sentences the whole trinitarian dogma accepted hy the chris- tians "that light i am" says fymander, the divinb thodoht "i am the naut or intellig

, and the commencement of motion" 731. on the daemon <4 soeraltt$ 20, 21. 732. pluthch: 0 tlu orb of llu uocm, s 30. 733. agtl. hernia. a. digitizecoy google 386 isis unveiled "soul was generated prior to body, and body is posterior and secondary, as being, accwding to nature, ruled over by tiie ruling soul "the soul which administers all things that are moved in every way, ad- ministers likewise the heavens" soul then leads everything in heaven, and on earth, and in the sea, by its movements the names of which are, to will, to eondder, to ta^ care of, to consult, to form opinions true and false, to be in a state of joy, sorrow, confidence, fear, hate, love, together with all such primary move- ments as arc allied to these. being a goddess herself, she ever takes as an ally nous, a god, an

h now, their forefathers taught at every epoch where they appear in history. they are the disciples of that john who is said to have foretold the advent of jesus, baptized him, and declared that the latchet of his shoe he (john) was not worthy to unloose. as they two the messenger and the messiah stood in the jordan, and the elder was consecrating the younger his own cousin, too, humanly speaking the heavens opened and god himself, in the shape of a dove, descended in a glory upon his 'beloved son! how then, if this tale be true, can we account for the strange infidehty which we find among these sm^ving naza- raeans? so far from believing jesus the only-begotten son of god, they actually told the persian missionaries, who in the seventeenth century first discovered them to europeans, that

'btihman; for briaman meant orimnally force, will, wish, and the prcfiul ?ive power of creation. but this impersonal brdhman, too. as soon as it is named, growa into something strange and divine. it ends by being one of many gods, one ol the neat triad, worshiped to the present day. and still the thou^t witliin him has no real name; that power which is nothing but itself, which supports the gods, the heavens, and every living being, floats before his mind, conceived but not e;q>r^sed. at last he calls it 'atman' for uman, imiginajly breath or q>irit, comes to mean self, digitizecoy google 318 isis unveiled as the/ am' the 'ego sum' the 'akmi' showed his full power to him who could recxignise the "riiu tmau voice" from the days of the primitive man described by the first vedic poet, down to

JASMUHEEN THE FOOD OF GODS

enewal and creativity, gives us the energy to rule our lives. morgan le fay. represents a place of deep healing magic within us, ruler of avalon, noted for her healing powers and prophetic vision, controller of destinies. etain. celtic moon goddess, wife of midir king of the underground, symbol of fertility. teaches us to be shining wherever we are. arianrhod. welsh triple moon goddess, keeper of the heavens and cycles and changes of time. nurtures us thru dark night of soul changes. and some of the egyptian goddesses. ishtar. babylonian creator goddess, the source of all life. queen of heaven, giver of light, represents being active and strong. isis. moon goddess, mother and giver of all life. goddess of agriculture, medicine and wisdom, isis represents total femininity. hathor. the mothe

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

meant occultly and entreatingly for the eyes of the observant, but invisible, wandering angels, who move through the world threading unseen the ways of men, and unwitted of by them, and most abundant and most active there where the mother of all of them is in the ascendant with her influences; or when night is abroad, throned in her cope of stars letters, from their first judiciary arrangement in the heavens, spelling out continually new astrological combinations. for astrology was the mother, as she was the precursor, of astronomy, and was once a power; into whatever mean roads the exercise of the art of her servants has strayed now, in unworthy and indign divination, and in the base proffer of supposed gipsy arts ministration becomes ridiculous (or made so, which was once mighty and subl

altissimis ignibus (cicero, de natura deorum, lib. ii. c. 36. coelum ipsum stellasque colligens, omnisque siderum compago, ther vocatur, non ut quidem putant quod ignitus sit en insensus, sed quod cursibus rapidis semper rotatur (apuleius, de mundo. pythagoras and empedocles entertained similar theories (brucker, 1, c. i. p. 113. parmenides also represents god as a universal fire which surrounded the heavens with its circle of light and fire (cicero, de natura deorum, lib. iii. c. 2. hippasus, heraclitus, and hippocrates imagined god as a reasoning and immortal fire which permeates all things (cudworth, systema intellectuale, p. 104; and gesnerus, de animis hippocratis. plato and aristotle departed by little from this in their teachings; and democritus called god the reason or soul in a sp

e. the invisible mag196 the rosicrucians. netic, geometrical bases, or latitudes, of these three vital points, whose consent, or coincidence, or identity, forms the microcosm, which is a copy of the same form in heaven, answer magically to their stellar originals. this is astrological ruling by pyramidal culmination, and by trilinear descent or efflux, to an intersecting point in the latitudes of the heavens and in the man s body, at which upper and lower, or heaven and earth, interchange; and man is therefore said to be made in the image of the archetype, who has descended to man, who has ascended to him. this is the hinge-point of the natural and the supernatural, upon which the two wings of the worlds real and unreal revolve. the starry heavens, through whose astrological cross-work com

. their emblem is a monogram or jewel; or, as malicious and bigoted adversaries would say, their object of adoration is a red rose on a cross. thus: fig. 226. when it can be done, it is surrounded with a glory, and placed on a calvary. this is the naurutz, natsir, or rose of isuren, of tamul, or sharon, or the water-rose, the lily padma, pema, lotus crucified for the salvation of man crucified in the heavens at the vernal equinox. it is celebrated at that time by the persians in what they call their nou-rose i.e. neros, or naurutz (malcolm s history of persia, vol. ii. p. 406. the tudor rose, or rose-en-soilel (the rose of the order of the garter, is the rosicrucian the rose crucified. 261 red rose, crucified, with its rays of glory, or golden sunbeams, or mythical thorns, issuant from its

tenets concerning the saviour jesus are peculiar, derive their name from manes, or mani; and their doctrine was first disseminated in persia about the year 270. they speak mysteriously of the anima mundi, or hyle; they call this principle a deity, and agree with t gnostic matter or body. 267 the rosicrucians in asserting that it is a power presenting itself at once in reverse to the world and to the heavens, in as far as that, while it is dark to the one, it is light to the other; and contrariwise. the gnostic hierarchy consisted of an arch-priest or patriarch, twelve masters, and seventytwo leaders or bishops. the gnostics called matter, or body, evil, and darkness, and seemed uncertain whether, in its operations, it were active or passive. it was believed by these sectaries that there w

JESSUP MK THE CASE FOR THE UFO

fixed areas. the only common denominator for all the observed conditions turned out to be- of all things--hydroponic tanks in space craft! on the head! and if we are confronted with a falling object of crystalline rock obviously shaped as an optical aid, are we to cravenly call it an erratic, and discard or ignore it? and are we to cringe before the deposition of a few hundreds of dead birds from the heavens, all on one city, but of species completely scrambled and mostly unknown within hundreds of miles of that city? what would you do with a piece of meteoric iron, unmistakably shaped by intelligent hands, but which was equally unmistakably removed from solid formations of geological tertiary age of 300,000 years ago? wouldn't you perhaps reshuffle your conception of the antiquity of inte

like. 155 the case is proved (b& jemi) in the summer of 1881, a routine announcement appeared in the form of a letter to the editor of the german astronomical publication, astronomishce nachrichten: while scanning the western sky on the evening of (may 22nd) with the unassisted eye, i detected a hazy-looking object just below the constellation columba, which, for my familiarity with that part of the heavens, i regarded as new. on examining it with a small marine telescope i found it half and five and one-half magnitude and the head of a comet and telegraphed (the news) to mr. ellery at melbourne this announcement was signed: john tebbutt, observatory windsor, n.s. wales, 1881, june18th. this seems to be an entirely normal and innocuous communication, and would have been except for certain

KETAB E SIYAH

ose name was bukhti-nossor (nebuchadnezzer, and ahasuerus in persia, and in constantinople aghriqalus. before heaven and earth existed, god was over the waters in a vessel in the midst of the waters. 404 then he was wroth with the pearl which he had created, wherefore he cast it away: and from the crash of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lamp. then said the first god to the second god "i have created heaven; ascend

an to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lamp. then said the first god to the second god "i have created heaven; ascend thou into it, and create something else" and when he ascended, the sun came into being. and he said to the next "ascend, and the moon came into being. and the third put the heavens in movement, and the fourth created the stars, and the fifth created el-kuragh- that is to say, the morning star; and so on. 405 revelation of melek taus (qu'ret al-yezid) wherefore, it is true that my knowledge compasses the very truth of all that is, and my wisdom is not separate from my heart, and the manifestation of my descent is clear unto you, and when it is revealed to the chil

wn it was altogether in me. all who are in the universe are under me, and all the habitable parts and the deserts, and every thing created is under me. and i am the ruling power, preceding all that exists. and i am he who spake a true saying. and i am the just judge, and the ruler of the earth. and i am he whom men worship in my glory, coming to me and kissing my feet. and i am he who spread over the heavens their height. and i am he who cried in the beginning, and i am the sheikh, the one and only one. and i am he who of myself revealeth all things. for i am he to whom came the book of glad tidings, 411 from my lord who burneth the mountains. and i am he to whom all created men come, in obedience to kiss my feet. i bring forth fruit from the first juice of early youth, by my presence; and

KNOWLEDGE LECTURE ONE

neath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in the train of the ancient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation

LAITMAN M THE PATH OF KABBALAH

y complex. it consists mostly of gimatria, but there are tables and complex interdependencies and formulas as well. there are mathematic-type sequences in it, and there are also hebrew letters involved. in fact, it is impossible to understand the entire system before one begins to feel emotions that relate to the situations being taught. kabbalah is not a theoretical study of the spiritual world, the heavens, as many like to think. it is the most practical science of all because it is taught and understood only by the influences it bears on each student. this means that one not only learns about some spiritual operations, but actually experiences them. only the student can know precisely what he or she is doing, and only the student can feel the consequences of any actions taken. these fee

or the good of others. through the corrected egoism, we begin to feel the upper world and the creator. we also see our former lives and our paths toward the purpose of creation. only an eternal soul that passes from body to body can let us see our past lives. if we have not corrected our souls, we cannot see anything beyond the boundaries of our world. the third day of creation water gathers over the heavens and the earth is exposed. a part of the earth appears under the water. after the correction performed through the water, the earth becomes suitable for evolution of life on it. it combines the properties of the water and the earth. life cannot exist when there is only water, just as it cannot exist in a completely dry land. the correction of one s soul and use of the properties of the

but feel it in our every bone. but for that we need the revelation of the creator. that is because everything is learned by comparing it with its opposite. the gap between the properties of the creator and our own will enables us to feel our insignificance compared to the greatness of the creator. we must perceive and feel who he is and that everything depends on him. it is not enough to point to the heavens and say, i believe. faith is the sensation of the creator inside me, and my presence inside the creator. there are several states to the soul: 1. before we come into the world. 334 2. when we receive additional egoism, something the souls feel as clothing in a corporeal body. because of it, all the worlds of the soul contract to the dimensions of our world. 3. when the souls feel thems

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

; wisdom to conduct us in all our undertakings, strength to support us under all our difficulties, and beauty to adorn the inward man. the universe is the temple of the deity whom we serve; wisdom, strength, and beauty are about his throne as pillars of his works, for his wisdom is infinite, his strength is omnipotent, and his beauty shines through the whole of the creation in symmetry and order. the heavens he has stretched forth as a canopy; the earth he has planted as his footstool; he crowns his temple with stars as with a diadem, and from his hands flow all power and glory. the sun and the moon are messengers of his will, and all his law is concord. the three great pillars supporting a mason fs l c e are emblematical of these divine attributes. h 118. full-sized columns are rarely ere

en at the opening of the lodge the w.j.w. lays down his pillar and the w.s.w. raises his, it symbolizes the fact that now we are interested in life, we are working upon man, upon consciousness, not upon material objects, as would be the case if we were building a material structure, and not the temple of man, his inner character, his immortal soul. the great architect is now building ga temple in the heavens, not made with hands h. 142. thus the columns represent the three qualities of the material lodge, but the three principal officers express the three qualities of consciousness or life. now the assistant officers must be explained. in his inner nature every man is a spiritual consciousness, threefold, as we have seen- but when we look at him in this world we see not the man himself but

being considered as the emblem of stability. tattu is the entrance to the region where the mortal soul is blended with the immortal spirit, and thereby established for ever, as i have already explained in chapter i. it seems strange that so many authors should speak of the north and south pole stars, when the fact is that there is no star of any consequence at the south pole. the southern pole of the heavens is situated in an unusually barren tract of the sky, and the nearest star of any consequence is that at the foot of the southern cross, which is no less than twenty-seven degrees from the pole. 149. on the tops of the two columns in the very ancient symbolism there were at first four lines or cross sticks, which were symbols of heaven and earth, as in fig. 3. 150. figure 3 151. 152. ho

s of his nature are perfectly developed as far as that is possible in a human state of existence, he becomes the perfect man, the adept, master of himself and the five worlds or planes in which he has his being. such a man has fulfilled the instruction: gbe ye perfect, even as your father in heaven is perfect. h 223. on the t c b c there is the seven-pointed star above the ladder reaching up into the heavens. it is a symbol of the seven great lines along which all life is moving slowly upwards to completer union with the divine, of the seven ways in which man may realize perfection, and the seven rays or emanations of god through which he has filled the whole universe with the light of his life. this star also typifies the christian thought of the seven great archangels, the seven spirits

e world when a new candidate has joined the mighty brotherhood which exists from eternity to eternity. so we endeavour to carry out the precept of our ritual: 713. let that star be ever before your eyes, and let its light illumine your heart; follow it, as did the wise men of old, until it leads you to the gateway of initiation, where it shines above the portal of that glorious temple, eternal in the heavens, of which even king solomon fs was but a symbol(*the masters and the path, p. 157) 714. the raising of humanity 715. humanity is but one stage of the mighty ladder of evolution. the divine life which is now manifesting through us has in long past ages animated in succession the elemental, mineral, vegetable, and animal kingdoms. now that particular life-wave has reached the human kingd

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ity is nearer than any ceremony, for he has only to turn inwards, and then will he see the light. that is the object of every ceremony, and ceremonies should not be done away with, for i come not to destroy but to fulfil. when a man knows, he goes beyond the ceremony, he goes to osiris, he goes to the light, the light amen-ra, from which all came forth, to which all shall return. 57. osiris is in the heavens, but osiris is also in the very heart of men. when osiris in the heart knows osiris in the heavens, then man becomes god, and osiris, once rent into fragments, again becomes one. but see! osiris the divine spirit, isis, the eternal mother, give life to horus, who is man, man born of both, yet one with osiris. horus is merged in osiris, and isis, who had been matter, becomes through him

wisdom. and osiris, isis, and horus are all born of the light. 58. two are the births of horus. he is born of isis, the god born into humanity, taking flesh of the mother eternal, matter, the ever-virgin. he is born again into osiris, redeeming his mother from her long search for the fragments of her husband scattered over the earth. he is born into osiris when osiris in the heart sees osiris in the heavens, and knows that the twain are one. 59. so taught he, and the wise among the priests were glad. 60. to pharaoh, the monarch, he gave the motto: look for the light; he said that only as a king saw the light in the heart of each could he rule well. and to the people he gave as a motto: thou art the light. let that light shine. and he set that motto round the pylon in a great temple, runni

sun, preventing him from giving his life to the world. it is the universal story of the sun-god 153. who, after a struggle for existence and the development of his power in the early part of the year, at last rises in triumph into the midheaven of his glory, and bestows his life upon all creatures, ripening the corn and the grape, only to yield once more to the advance of winter. 154. the sun in the heavens, as the great life of the world, pursues this cycle of death and resurrection; and the smaller life in the seed follows a similar process- it sprouts and comes to fruit, which is garnered and sacrificed for the nourishment of man and other creatures; but just as typhon did not utterly destroy osiris, but left the fragments of his body through which his life was afterwards renewed, so d

(*gal, iv, 19) it is the voluntary nature of the divine sacrifice that distinguishes it from the earthly sacrifices. therefore the method of man s reaching divinity was always proclaimed to be unselfishness and self-sacrifice for the sake of others; and the entire story of christ and of osiris is but an epitome and example of how that sacrifice may be expressed on earth in human life, as it is in the heavens. 156. the researches of the initiate in the mysteries of osiris were still further extended to include man s true home, that higher section of the mental or heaven-world in which the ego functions in his causal body; and at the same time the great ceremony of raising was explained in many layers of interpretation as the descent of the logos into matter, his mystic death and burial, and

e and human life, said philolaus, and the sentence expresses the keynote of the pythagorean system. number is order and limitation, and alone makes a cosmos possible. by numbers nature moves, and to understand numbers is to be the master of nature. hence the pythagorean sought to understand the nature of numbers, and to trace their working in the universe, whether in the vast ordered movements in the heavens, or in the arrangements of the earth. hence also his devotion to mathematics, a science which (as far as europe is concerned) may almost be said to have been created by pythagoras, so much did he add to it and systematize it; he found it but a number of scattered and unrelated facts, and left it a science. metempsychosis or reincarnation was an essential part of the pythagorean teachin

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

tch out. for further reading: briggs, katharine. an encyclopedia of fairies. new york: pantheon, 1976. mccoy, edwin. a witch s guide to faery folk. st. paul, mn: llewellyn, 1994. book of jubilees the book of jubilees is an apocryphal work composed during the so-called intertestamental period. according to this book, the angels were created on the first day of creation: on the first day he created the heavens which are above and the earth and the waters and all the spirits which serve before him the angels of the presence, and the angels of sanctification, and the angels of the spirits of the winds, and the angels of the spirit of clouds, and of darkness [and so forth (giovetti 1993, 19. among other contents, the book of jubilees repeats the central angel tale in the book of enoch in which

se, according to the ptolemaic system of cosmography, consists of nine moving heavens, which are concentric with the earth, the fixed center of the universe, and around which they revolve at a velocity proportional to their distance from the earth. each heaven is presided over by one of the angelic orders, and exercises its special influence on human beings and their affairs. the seven lowest are the heavens of the planets: the moon, mercury, venus, the sun, mars, jupiter, saturn. the eighth heaven, the sphere of the fixed stars, is the highest visible region of the celestial world, and the ninth heaven, the primum mobile, governs the general motion of the heavens from east to west, and by it all place and time are ultimately measured. finally, beyond and outside the heavens, lies the empy

eat dragon was thrown down, that ancient serpent who is called devil and satan, the deceiver of the whole world; he was thrown down to the earth, and his angels were thrown down with him. in hebrew scriptures, in which the dragon is mentioned several times in the same breath as the owl another creature with large, black eyes yahweh is depicted as a storm god. at his coming the earth trembled, and the heavens dropped, yea, the clouds dropped water, the mountains quaked before the lord (judg. 5:4 5. thou didst break the heads of the dragons on the waters says the psalmist (ps. 74:13, and the lord. shall slay the dragon that is in the sea (isa. 27:1. moreover, in psalms 91:13, the saints shall trample the dragon under their feet. the battle between yahweh and the dragon is very popular in the

t known solutions to the problem of how to adjudicate right and wrong in the afterlife is to postulate a realm of reward for the good (heaven) and a realm of punishment for evildoers (hell) to which souls go more or less immediately upon death. this schema is often merged with a conception of the universe that pictures the cosmos as consisting of three levels: an upper world beyond the sky (above the heavens) in which the gods of light dwell; a middle realm occupied by humanity; and a lower world beneath the earth in which gods of darkness reside. in certain religious traditions, particularly the familiar western faiths, the god(s) of light became good and the gods of darkness became demons. a natural consequence of this moral division is that the realm of reward was placed in the upper wo

re sincerely afraid of what we might find down there, stated dr. azzacov, the manager of the project in remote siberia (ship of fools website) many members of the team refused to continue the work. a later embellishment of the story was that luminous vapors escaped from the hole, forming a glowing, batlike creature (a bat out of hell, so to speak. the words i have conquered appeared in russian in the heavens. the trinity broadcasting network broadcast the tale at least three times, and sent out a story about the hellhole to their internet mailing list. a charon, hell s ferryman in greek mythology (dover pictorial archive) hermetic order of the golden dawn 111 tongue-in-cheek well to hell story also appeared in the biblical archeology review. to the chagrin of the editors, many of their rea

LIBER HAD

fourth practice of ethics("ccxx. ii" 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star "this is the fifth practice of ethics("ccxx. ii" 78, 79. 25. let the aspirant expand his consciousness to that of nuit, and bring it rushing inward. it may be practised by imagining that the heavens are falling, and then transferring the consciousness to them "this is the fifth practice of meditation (instruction of v.v.v.v.v" 26. summary. preliminaries. these are the necessary possessions. 1. wine and strange drugs. 27. summary continued. preliminaries. these are the necessary comprehensions. 1. the nature of hadit (and of nuit, and the relations between them) 28. summary continu

preliminaries. these are the necessary comprehensions. 1. the nature of hadit (and of nuit, and the relations between them) 28. summary continued. preliminaries. these are the meditations necessary to be accomplished. 1. identification with nuit, body and spirit. 2. identification with hadit as the snake. 3. identification with hadit as the rood cross. 4. destruction of reason. 5. the falling of the heavens. 29. summary continued. preliminaries. these are the ethical practices to be accomplished. 1. the destruction of all unworthiness in one's self and one's surroundings. 2. fulness, almost violence, of life. 30. summary continued. preliminaries. these are the magick arts to be practised. 1. during the preparation, perform the invocations of the elements. 2. observe the feasts appointed b

LIBER 777

0 dvy yod hand 21 [k kaph palm (34) ba la (4) aba 22 dml lamed ox goad 23 \ym maim water la 24 wn nun fish 25 ]ms samekh prop 26 yu ayin eye 27 hp p mouth (65) ynda 28 ydx tzaddi fish-hook 29 [wq qoph back of head 30 cyr resh head (36) hla 31 yc shin tooth \yhla 32 wt tau tau (as egyptian (15) hy (3) ba 32 bis wt tau[ rah] ynda 31 bis yc shin. a a..a a [alga: hyha] hwchy table i (continued) 3 vi. the heavens of assiah. vii. english of col. vi. viii* orders of qliphoth. 0. 1 \ylglgh tycar rashith ha-gilgalim sphere of primum mobile (1) laymwat thaumiel 2 twlzm mazloth sphere of the zodiac (1) lawgwu ghagiel 3 yatbc shabbathai sphere of saturn (1) layratas satariel 4 qdx tzedeq sphere of jupiter (2) hlksug gha agsheklah 5 \ydam madim sphere of mars (3) bjlwg golachab 6 cmc shemesh sphere of

hrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. 11 vayu the blue circle sankhara breath 23 apas the silver crescent vedana chyle, lymph 31 agni or tejas the red triangle sa a blood 32 bis prithivi the yellow square rupa solid structures, tissues 31 bis akasa the black egg

osheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 1010 and one cried to the other and said: hol

LIBER ALEPH

destructive to thy will, and a menance and tyranny even to thy self, are the ideals and standards of the slave-gods, false religion, false ethics, even false science. d the book of wisdom or folly 31 ae de lege motus (of the law of motion) onsider, o my son, that word in the call or key of the thirty aethyrs: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety! and again: let there be no creature upon her or within her the same. all here members let them differ in their qualities, and let there be no creature equal with another. here also is the voice of true science, crying aloud: variation is the key of evolution. thereunto art cometh the third, perceiving bea

on of the other parts of his will. and because the people are oft times unlearned, not understanding pleasure, let them be instructed in the art of life; to prepare food palatable and wholesome, each to this own taste, to make clothes according to fancy, with variety of individuality and to practise the manifold crafts of love. these things being first secured, thou mayst afterward lead them into the heavens of poesy and tale, of music, painting, and sculpture, and into the lore of the mind itself, with its insatiable joy of all knowledge. thence let them soar! s liber aleph vel cxi 40 an de voluntate iuvenum (of the will of children) ong, o my son, hath been this digression from the plain path of my word concerning children; but it was most needful that thou shouldst understand the limits

d restoring man unto his mother, the earth! blessed be she, that offereth beauty and ecstasy in the orgasm of every change, and that exciteth thy wonder and thy worship by the contemplation of her mind many-wiled! blessed be she, that hath filled her cup with every drop of my blood, so that my life is lost wholly in the wine of her rapture! behold, how she is drunken thereon, and staggereth about the heavens, wallowing in joy, crying aloud the song of uttermost love! is not she thy true mother among the stars, o my son, and hast thou not embraced her in the madness of incest and adultery? yea, blessed be she, blessed be her name, and the name of her name, unto the ages! b the book of wisdom or folly 141 ek rhapsodia de astro suo (rhapsody on his star) my son, knowest thou not the joy to li

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

r batrachophrenoboocosmomachia sub figura dxxxvi by aleister crowley a. a. publication in class b imprimatur: n. fra. a. a. within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld. i.r.q. iii. 43. 0. let the practicus study the textbooks of astronomy, travel, if need be, to a land where the sun and stars are visible, and observe the heavens with the best telescopes to which he may have access. let him commit to memory the principal facts, and (at least roughly) the figures of the science. 1. now, since these figures will leave no direct impression with any precision upon his mind, let him adopt this practice "a. a. let the practicus be seated before a bare square table, and let an unknown number of small similar objects b

LIBER CHANOKH

ahisa esiasacahe. el ta-vi-vau; od iao-d tahilada das hubare pe-oal; soba coremefa cahisa ta ela vaulasa od quo-co-casabe. eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora: ia-ial eda-nasa cicalesa; bagile ge-iad i-el! the mighty sounds have entered into the third angle, and are become as olives in the olive mount; looking with gladness upon the earth, and dwelling in the brightness of the heavens as continual comforters. unto whom i fastened 19 pillars of gladness, and gave them vessels to water the earth with her creatures; and they are the brothers of the first and second, and the beginning of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit

reji aoiveae coremepeta! torezodu! zodacare od zodameranu, asapeta sibesi butamona das surezodasa tia balatanu. odo cicale qaa, od ozodazodama pelapeli iadanamada! o ye heavens which dwell in the first aire, ye are mighty in the parts of the earth, and execute the judgement of the highest! unto you it is said: behold the face of your god, the beginning of comfort, whose eyes are the brightness of the heavens, which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken, and vexed

government of the earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying: the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken, and vexed in itself. her course, let in run with the heavens; and as an* or other aire as may be willed. this name may be appropriate varied with the aire. liber lxxxiv 37 handmaid let her serve them. one season, let it confound another, and let there be no creature upon or within her the same. all her members, let them differ in their qualities, and let there be no one creature equal with another. the reasonable creatures of the earth, and men

LIBER CLXV A MASTER OF THE TEMPLE

leared i realized that the man was no longer there, and i myself guided the boat. coming back out of the mist the waters were blue and no longer black, and i realized that day was breaking. gradually i watched the sunrise, and set the boat in that direction, rowing so as to keep my face to the sun. it seemed like a portal; but, keeping on, it presently rose, and by the time it was getting high in the heavens i perceived a fair city ahead. domes, minarets, etc. arriving there, i for the first time noticed i was dark skinned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i made the sign of the pentagram over him, but he smiled and said come along, it s all right, and led me along a s

LIBER DXXXVI

hould be treated with reverence and respeevliber- svb figvra dxxxvi v a a publication in class b imprimatur: n. fra. a a 1 within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld..i.r.q. iii. 43.1 0. let the practicus study the textbooks of astronomy, travel, if need be, to a land where the sun and stars are visible, and observe the heavens with the best telescopes to which he may have access. let him commit to memory the principal facts, and (at least roughly) the figures of the science. 1. now, since these figures will leave no direct impression with any precision upon his mind, let him adopt this practice a. a. let the practicus be seated before a bare square table, and let an unknown number of small similar objects be

LIBER HAD

e fourth practice of ethics (ccxx ii. 76. 24. let the adept worship the name, foursquare, mystic, wonderful, of the beast, and the name of his house; and give blessing and worship to the prophet of the lovely star. this is the fifth practice of ethics (ccxx ii. 78, 79. 25. let the aspirant expand his consciousness to that of nuit, and bring it rushing inward. it may be practised by imagining that the heavens are falling, and then transferring the consciousness to them. this is the fifth practice of meditation (instruction of v.v.v.v.v) 26. summary. preliminaries. these are the necessary possessions. 1. wine and strange drugs. 27. summary continued. preliminaries. these are the necessary comprehensions. 1. the nature of hadit (and of nuit, and the relations between them) 28. summary continu

preliminaries. these are the necessary comprehensions. 1. the nature of hadit (and of nuit, and the relations between them) 28. summary continued. preliminaries. these are the meditations necessary to be accomplished. 1. identification with nuit, body and spirit. 2. identification with hadit as the snake. 3. identification with hadit as the rood cross. 4. destruction of reason. 5. the falling of the heavens. 29. summary continued. preliminaries. these are the ethical practices to be accomplished. liber h a d 6 1. the destruction of all unworthiness in one.s self and one.s surroundings. 2. fulness, almost violence, of life. 30. summary continued. preliminaries. these are the magick arts to be practised. 1. during the preparation, perform the invocation of the elements. 2. observe the feast

LIBER LXXVIII

iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen court, or royal ca

her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful and resolute. adaptability, steady force applied to an object, steady rule, great attractive power, power of command, yet liked notwithstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyran-nical, and apt to turn against another without a cause. she rules the heavens from above the last decan of l to above the 20 of a: including thus a part of andromeda. c of d queen of the salamanders. 14 liber lxxviii vii the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged l

ariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or firewand, somewhat similar to that of the zelator adeptus minor. beneath the chariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified.cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of d to the second decan of e; hence he includes most of leo minor. d of b prince and emperor of salamanders. viii the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching t

mes of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole. e of b princess and empress of the salamanders. throne of the ace of wands. ix the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight o

ot winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. beneath his horse's feet is the sea. from the cup issues a crab. graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 of k to 20 of l, thus including the greater part of pegasus. b of c king of undines and nymphs. 16 liber lxxviii x the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crow

LIBER MMCMXI NOTE ON GENESIS

books of the holy law: it is written:.b.rashith bara alohim ath hashamaim vaath haaretz, or in aramaic script rah taw \ymch ta \yhla arb tycarb such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence of the heavens, and the essence, of the earth. in the beginning in wisdom in the head* created god the elohim the holy gods the essence. of the heavens and the essence of the earth contained therein also are the divine, magical and terrestrial formula of the passage of the incomprehensible nothingness of the ain soph to the perfection of creation expressed by the ten voices or emanations of god the v

e keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door* of venus, d, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of* as above, so below; wherefore saith the holy qabalah that alone amongst t

sis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and th

er had attained at the period of this essay..p] a note on genesis 17 hidden power of the three extended as a mighty sphere to the confines of space! the next word is ta, which we have seen to be the central word: and its signification is the alpha and omega .from beginning unto end: essence: and its key is 5. five again are the letters of the word \ymch* which next follows; and in this word \ymc, the heavens, we perceive c. the ruach elohim, brooding upon the face of the waters \ym (maim, even as it is afterwards set forth in verse 2. in the next word, taw, we find that the conjunctive w makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man. and finally the w

LIBER RESH VEL HELIOS

which abideth in ligghliber resh vel helios svb figvra cc v a a publication in class d imprimatur: n. fra. a a 1 0. these are the adorations to be performed by all aspirants to the a a 1. let him greet the sun at dawn, facing east, giving the sign of his grade.1 and let him say in a loud voice: hail unto thee who art ra in thy rising, even unto thee who art ra in thy strength, who travellest over the heavens in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travelle

ens in thy bark at the uprising of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of night! 2. also at noon, let him greet the sun, facing south, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art ahathoor in thy triumphing, even unto thee who art ahathoor in thy beauty, who travellest over the heavens in thy bark at the mid-course of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of morning! 3. also, at sunset, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over th

. t.s] 2 liber resh vel helios svb figvra cc tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art khephra in thy hiding, even unto thee who art khephra in thy silence, who travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of evening! 5. and after each of these invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior.1 and then do thou compose thyself to holy meditation. 6. al

LIBER SAMEKH

m m a (congressvs cvm damone) svb figvra dccc official publication of a a class d for the grade of adeptus minor 3 point i evangelii textus redactus. the invocation magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraphrased in english. section a. the oath. 1. thee i invoke, the bornless one. 2. thee, that didst create the earth and the heavens. 3. thee, that didst create the night and the day, 4. thee, that didst create the darkness and the light. 5. thou art asar un-nefer1( gmyself made perfect h; whom no man hath seen at any time. 6. thou art ia-besz2( gthe truth in matter h. 7. thou art ia-apophrasz3( gthe truth in motion h. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the

LIBER TZADDI

sen, being foolish. they have said, gstoop down unto the darkly splendid world, and be wedded to that blind creature of the slime. h 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourself with both! 4 liber tzaddi vel hamvs hermeticvs 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invis

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

, the chosen warriors of odin, at valholl. the mythic future also has two stages. in the near future is ragnarok, when the power of the gods over the jotnar characteristic of the mythic present will be reversed. surt will lead the forces of chaos against the gods, who will fall. the creative activities of the near past will be undone: time reckoning will fail as the sun and moon are swallowed and the heavens destroyed, and the entire cosmos will be consumed by flames and water. each of the major gods will die in individual combat with a giant adversary, but odin, at least, will be avenged, by his son vidar, the silent god, and this vengeance constitutes a bridge to the distant future, the period after ragnarok when the second-generation gods vidar and vali, magni and modi, and, perhaps mos

he first 12 questions are numbered( gsay first, vafthrudnir h, and the first nine are further joined by odin repeating some version of gsince people say you are wise and you know h before actually putting the question. odin fs first nine questions concern cosmogony: 1. whence came the earth? from the body of ymir. 2. whence came the moon and sun? they are the children of mundilfoeri, who traverse the heavens for human time reckoning. 3. whence come day and night with its waning moons? their parents are delling and nor; the gods created them so that people could reckon time. 4. whence come summer and winter? their parents are vindsval and svasud. 5. who is the oldest of the asir or of the giants? bergelmir, whose father was thrudgelmir and grandfather aurgelmir. 6. whence came aurgelmir? fr

LUCIFERIAN SORCERY

ide, from which legend becomes desire which takes flesh. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. the watchers led by azazel, after lucifer fell from the heavens joined with man s daughters and produced the nephilim. the watchers then taught man and woman the art of sorcery, and what is now called witchcraft. asmodeus, also called samael joined in union with lilith to bear the son tubal-cain. cain was a carrier and the first in the circle of witchblood, initiated by birth and whose memory of the watchers and the nephilim was strong. the legends

LUCIFERIAN SORCERY AND SET TYPHON

ire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light. lucifer fell unto earth and sought the very knowledge of earth, and within it the powers that such the darkness would bring. iblis, a title of shaitan is described in ancient texts as a spir

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. the watchers led by azazel, after lucifer fell from the heavens joined with man s daughters and produced the nephilim. the watchers then taught man and woman the art of sorcery, and what is now called witchcraft. asmodeus, also called samael joined in union with lilith to bear the son tubal-cain. cain was a carrier and the first in the circle of witchblood, initiated by birth and whose memory of the watchers and the nephilim was strong. the legends

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ered pavement, and the indented, tessellated border.41 they are all intended to refer to the deity. the blazing star or glory is a straightforward heraldic representation of the deity. figure 9 is the obverse of the great seal of the united states, and the deity is represented there figure 9. obverse of the great seal of the united states of america. in the same manner. the blazing star, shown in the heavens, represents the deity as it is, in all its glory, as it wills itself into existence. the chequered pavement represents the deity as it is perceived to be at the opposite pole of consciousness, here on earth in ordinary life. the light and dark squares represent paired opposites, a mixture of mercy and justice, reward and punishment, vengeance and loving kindness. they also represent th

world (asiyyah, the "celestial" world of the psyche or soul (yezirah, the "supercelestial" world or spirit (beriah, and the divine world (azilut. we can see that these same levels are represented on the board. the pavement represents the "elemental" physical world, the central part of the board including the columns and most of the symbols, represents the "celestial" world of the psyche or soul, the heavens represent the "supercelestial" world of the spirit, and the glory, as we have seen, represents the divinity. in figure 10 i have related these macro-cosmic symbols to the tree of life. since a person starting on a masonic career enters the lodge from his life in the physical world, i will consider the lodge to be a representation of the psyche which is the world of consciousness contig

l, the point-within-a-circle-bounded-by-two-parallel-lines which is shown on the face of the pedestal. we have seen this combination before, on frontispiece to masonic miscellanies and in the illustration from the french exposure. it is our old friend, the ladder between two opposite verticals, two of which (the lines) relate to active and passive functions while the third, the ladder, reaches to the heavens and provides the means. by which we hope to arrive there."49taken together the ladder and the point-within-a-circle-bounded-by-two-parallel- lines are an abbreviated version of the tree of life, and they represent the human individual, made. in the image of god" according to the same principles on which the universe is based. the ladder, which i think is a representation of individual

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

after absolute notions, the origin and destination of the universe, and the causes of phenomena, and applies itself to the study of their laws--that is, their invariable relations of succession and resemblance. reasoning and observation, duly combined, are the means of this knowledge" comte's theory is described as an "enormous system of materialism" according to comte, it was formerly said that the heavens declare the glory of god, but now they only recount the glory of newton and laplace. among the french schools of philosophy are traditionalism (often applied to christianity, which esteems tradition as the proper foundation for philosophy; the sociological school, which regards humanity as one vast social organism; the encyclopedists, whose efforts to classify knowledge according to th

ithraic order, but children of the male sex were initiates long before they reached maturity. the refusal to permit women to join the masonic order may be based on the esoteric reason given in the secret instructions of the mithraics. this cult is another excellent example of those secret societies whose legends are largely symbolic representations of the sun and his journey through the houses of the heavens. mithras, rising from a stone, is merely the sun rising over the horizon, or, as the ancients supposed, out of the horizon, at the vernal equinox. john o'neill disputes the theory that mithras was intended as a solar deity. in the night of the gods he writes "the avestan mithra, the yazata of light, has '10,000 eyes, high, with full knowledge (perethuvaedayana, strong, sleepless and ev

he other sex, as a virgin or a young man, a husband or a bride, that all the shades and gradations might be marked. every thing luminous was subsequently attributed to the gods; the sphere, and all that is spherical, to the universe, to the sun and the moon- sometimes to fortune and to hope. the circle, and all circular figures, to eternity--to the celestial movements; to the circles and zones of the heavens. the section of circles, to the phases of the moon; and pyramids and obelisks, to the igneous principle, and through that to the gods of heaven. a cone expresses the sun, a cylinder the earth; the phallus and triangle (a symbol of the matrix) designate generation (from essay on the mysteries of eleusis by m. ouvaroff) the eleusinian mysteries, according to heckethorn, survived all othe

a pilgrimage was made to this temple that equal honor might be conferred upon both the odd and the even numbers. here, with appropriate sacrifice, each king renewed his click to enlarge the scheme of the universe according to the greeks and romans. from cartari's imagini degli dei degli antichi. by ascending successively through the fiery sphere of hades, the spheres of water, earth, and air, and the heavens of the moon, the plane of mercury is reached. above mercury are the planes of venus, the sun, mars, jupiter, and saturn, the latter containing the symbols of the zodiacal constellations. above the arch of the heavens (saturn) is the dwelling place of the different powers controlling the universe. the supreme council of the gods is composed of twelve deities--six male and six female--wh

e path of the word, and that which fails to ascend is the mortal man, which may not partake of immortality. learn deeply of the mind and its mystery, for therein lies the secret of immortality" the dragon again revealed its form to hermes, and for a long time the two looked steadfastly one upon the other, eye to eye, so that hermes trembled before the gaze of poimandres. at the word of the dragon the heavens opened and the innumerable light powers were revealed, soaring through cosmos on pinions of streaming fire. hermes beheld the spirits of the stars, the celestials controlling the universe, and all those powers which shine with the radiance of the one fire--the glory of the sovereign mind. hermes realized that the sight which he beheld was revealed to him only because poimandres had spo

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

e was the father of faunus the god of the wild forest. faunus also called silvanus is of course the patron of the hunt and as lupercus takes the form of a wolf. tages was sent to earth where he arose from the soil being ploughed by the etruscan swineherd tarchon, in the form of a small boy. the divine child taught tarchon the arts of haruspicy and augury (divination) before dying and ascending to the heavens. tarchon went on to found the city and royal line of tarquinia (and therefore of rome too, and the college of augurs who thereafter carried the crooked staff (lituus) of a swineherd as a symbol of office. the lituus also mimics the shape of a swans head and neck (this is not coincidental. the staff was used to mark out the area of sky used in the process of augury and to mark out the t

MASTERING WITCHCRAFT

he christian church as messengers, or angels, by the greeks as daemons. azael and his followers, according to old lore, in defiance of their masters, elected to descend upon the earth countless eons ago, for the purpose of educating and civilizing primitive man as he then existed. whether it was part of their original plan or merely a side issue, these angelic beings "sons of god" or "watchers of the heavens" as they were entitled, elected to mate with womankind. the book of genesis briefly records the legend thus: and it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of god saw the daughters of men that they were fair, and they took wives of all which they chose. however, the ancient book of noah written several hundred

played on a variety of instruments to be discussed later, wild cries of "eee-ooo aah voh aiee" are often given by the members of the coven as they whirl ecstatically, usually after the words of a chant such as one adapted from the invocation of hertha from chapter 5, or if the coven be a solely goddess-oriented variety, the following traditional one: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who giveth birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early! golden sun of the mountains, illumine the land, light up the world. illumine the seas and the rivers, sorrows be laid, joy to the world

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. thus saith the lord: according to thy word have i given unto thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise. and when i comprehended the speech which was made unto me, i understood that in me was the knowledge of all creatures, both things which are in the heavens and things which are beneath the heavens; and i saw that all the writings and wisdom of this present age were vain and futile, and that no man was perfect. and i composed a certain work wherein i rehearsed the secret of secrets, in which i have preserved them hidden, and i have also therein concealed all secrets whatsoever of magical arts of any masters; any secret or experiments, name

s right hand and the knife upon the pentacles or medals, constructed of, and described upon virgin paper, which are fastened to or sewn upon his breast, and let him repeat the following conjuration upon his knees: conjuration. o lord, hear my prayer, and let my cry come unto thee. o lord god almighty, who has reigned before the beginning of the ages, and who by thine infinite wisdom, hast created the heavens, the earth, and the sea, and all that in them is, all that is visible, and all that is invisible by a single word; i praise thee, i bless thee, i adore thee, i glorify thee, and i pray thee now at the present time to be merciful unto me, a miserable sinner, for i am the work of thine hands. save me, and direct me by thy holy name, thou to whom nothing is difficult, nothing is impossibl

lvation. o lord make me a new heart according unto thy loving kindness. these, o lord, are the gifts which i await from thee, o my god and my master, thou who livest and reignest unto the ages of the ages. amen. o lord god the all powerful one, who hast formed unto thyself great and ineffable wisdom, and co-eternal with thyself before the countless ages; thou who in the birth of time hast created the heavens, and the earth, the sea, and things that they contain; thou who hast vivified all things by the breath of thy mouth, i praise thee, i bless thee, i adore thee, and i glorify thee. be thou propitious unto me who am but a miserable sinner, and despise me not; save me and succor me, even me the work of thine hands. i conjure and entreat thee by thy holy name to banish from my spirit the d

escape from the sword of abraham his father. i conjure ye and i exorcise ye by the most holy name of eloah va-daath, which jacob invoked when in great trouble, and was found worthy to bear the name of israel, which signifieth vanquisher of god; and he was delivered from the fury of esau his brother. i conjure ye by the most potent name of el. adonai tzabaoth, which is the god of armies, ruling in the heavens, which joseph invoked and was found worthy to escape from the hands of his brethren. i conjure ye by the most potent name of elohim tzabaoth, which expresseth piety, mercy, splendour, and knowledge of god, which moses invoked, and he was found worthy to deliver the people israel from egypt, and from the servitude of pharaoh. i conjure ye by the most potent name of shaddai, which signif

is, holy, holy, holy, lord god of hosts, heaven and earth are full of thy glory; and by the ten angels who preside over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests; by the virtue of all herbs, plants, and stones; by all which is in the heavens, upon the earth, and in all t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ing down to sleep; this shalt thou do on the three ensuing days: book two page 87 the prayer. herachio, asac, asacro, bedrimulael, tilath, arabonas, ierahlem, ideodoc, archarzel, zophiel, blautel, baracata, edoniel, elohim, emagro, abragateh, samoel, geburahel, cadato, era, elohi, achsah, ebmisha, imachedel, daniel, dama, elamos, izachel, bael, segon, gemon, demas. o lord god, who art seated upon the heavens, and who regardest the abysses beneath, grant unto me thy grace i beseech thee, so that what i conceive in my mind i may accomplish in my work, through thee, o god, the sovereign ruler of all, who livest and reignest unto the ages of the ages. amen. these three days having passed, thou must have all things in readiness, as hath been said, and after this a day appointed and set apart. i

he sun, to imbibe this salt for the space of an entire day. then take a large earthen vessel glazed within and without, round the outside of which thou shalt write the characters in figure 88. after this thou shalt put powdered lime into the vessel, saying: oroh, zaron, zainon, zevaron, zaphiel, elion, be ye present and bless this work so that it may attain the desired effect, through the king of the heavens, and the god of the angels. amen. take then exorcised water and pour it upon the said lime, and place the skin therein for three days, after which thou shalt take it thence, and scrape therefrom the lime and flesh adhering, with the knife of reed. after this thou shalt cut, with a single stroke, a wand of hazel, long enough for thee to form a circle therewith; take also a cord spun by

hapter xix. concerning the needle and other iron instruments. there are several steel instruments necessary in various operations, as a needle to prick or to sew; a burin, or instrument wherewith to engrave &c. thou shalt make such instruments in the day and hour of jupiter, and when it is finished thou shalt say: i conjure thee. o instrument of steel, by god the father almighty, by the virtue of the heavens, of the stars, and of the angels who preside over them; by the virtue of stones, herbs, and animals; by the virtue of hail, snow, and wind; that thou receivest such virtue that thou mayest obtain without deceit the end which i desire in all things where i shall use thee; through god the creator of the ages, and emperor of the angels. amen. afterwards repeat psalms iii; ix; xxxi; xlii;

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

ob being armed with this pentacle beheld the ladder which reached unto heaven. editor s note. the hebrew letters within the pentacle are taken from the five last words of the versicle which surrounds it, each of which contains five letters. these are, then, recombined so as to form certain mystical names. the versicle is taken from ezekiel i. 1 "as i was among the captives by the river of chebar, the heavens were opened, and i saw visions of elohim" in my opinion the versicle should only consist of the five last words thereof, when the anachronism of jacob using a pentacle with a sentence from ezekiel will not longer exist. figure 23. the sixth pentacle of jupiter. it serveth for protection against all earthly dangers, by regarding it each day devoutedly and repeating the versicle which su

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

eave our dignity and authority in the hands of one who could be thus easily imposed upon (for by a childish and easy magical trick did s.v.a. persuade d.d.c.f. of that lie) 3 he that is appointed to complete in secret that which had been begun openly is r.r, and to be heard of at the care of the editor. preliminary invocation. thee i invoke, the bornless one. thee, that didst create the earth and the heavens: thee, that didst create the night and the day. thee, that didst create the darkness and the light. thou art osorronophris: whom no man has seen at any time. thou art j bas thou art j pos: thou hast distinguished between the just and the unjust. thou didst make the female and the male. thou didst produce the seed and the fruit. thou didst form men to love one another, and to hate one a

MEANING OF MASONRY

hadowed forth in the person of man himself. the human organism is the true lodge that must be opened and wherein the great mysteries are to be found, and our lodge rooms are so built and furnished as to typify the human organism. the lower and physical part of us is animal and earthy, and rests, like the base of jacob's ladder, upon the earth; whilst our higher portion is spiritual and reaches to the heavens. these two portions of ourselves are in perpetual conflict, the spiritual and the carnal ever warring against one another; and he alone is the wise man who has learned to effect a perfect balance between them and to establish himself in strength so that his own inward house stands firm against all weakness and temptation. and in still another sense the two pillars may be seen exemplifi

n he must first have a full understanding of the material he has to work with and to work upon. for this purpose he must be made acquainted with what is called" the form of the lodge" the form of the lodge this is officially described as" an oblong square; in length between east and west, in breadth between north and south, in depth from the surface of the earth to its centre, and even as high as the heavens" this is interpretable as alluding to the human individual. man himself is a lodge. and just as the masonic lodge is" an assemblage of brethren and fellows met to expatiate upon the mysteries of the craft" so individual man is a composite being made up of various properties and faculties assembled together in him with a view to their harmonious interaction and working out the purpose o

the" depth" of the lodge" from the surface of the earth to its centre) refers to the distance or difference of degree between the superficial consciousness of our earthly mentality and the supreme of divine degree of consciousness resident at man's spiritual centre when he has become able to open his lodge upon that centre and to function in and with it. the" height" of the lodge" even as high as the heavens) implies that the range of consciousness possible to us, when we have developed our potentialities to the full, is infinite. man who has sprung from the earth and developed through the lower kingdoms of nature to his present rational state, has yet to complete his evolution by becoming a god-like being and unifying his consciousness with the omniscient--to promote which is and always h

o these and attaining serenity and mental equilibrium under any circumstances in which for the moment he may be placed, that a mason truly" walks upon" the chequered ground work of existence and the conflicting tendencies of his more material nature. the covering of the lodge is shown in sharp contrast to its black and white flooring and is described as" a celestial canopy of divers colours, even the heavens" if the flooring symbolizes man's earthy sensuous nature, the ceiling typifies his ethereal nature, his" heavens" and the properties resident therein. the one is the reverse and the opposite pole of the other. his material body is visible and densely composed. his ethereal surround, or" aura" is tenuous and invisible (save to clairvoyant vision, and like the fragrance thrown off by a f

alliance with that pure light. it is only by this" sun-light" this newly found illumination, that he has become able to see into the depths of his own nature; and this is the" sun" which, like joshua, he prays may" stand still" and its light be retained by him until he has achieved the conquest of all these enemies. the problem of the much discredited biblical miracle of the sun standing still in the heavens disappears when its true meaning is perceived in the light of the interpretation given by the compilers of the masonic ritual, who well knew that it was not the solar orb that was miraculously stayed in its course in violation of natural law, but that the "sun" in question denotes an enlightened perceptive state experienced by every one who in this" valley of ajalon" undertakes the tas

MICHAEL FORD BOOK OF CAIN

an is shown to me. become! akhtya seker arimanius veneficus, vox barathrum toph prepared march 22nd, known as the day of rebellion of set against osiris. succubus publishing phosphorus inner publications front cover- cain sigil by elda isela ford grand luciferian circle blood moon and further developed by michael w. ford back page sigil cain the blacksmith by elda isela ford that azazel fell from the heavens as a great star, enthroned with the emerald crown of the highest aethyr, came down blazing as a fiery meteor. he plunged to the depths of the earth, the darkest areas where no being of light dwelled. those who descended with azazel, whom is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt l

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

today and experts know that manyof them were not made naturally. many of our quaint myths and tales, like those ofdwarves, trolls, elves, the little people and the scandinavian king under themountain, for example, concern these subterranean worlds. almost all the nativeamerican indian tribes speak of their original residence beneath the surface of theearth. the pursuers, the victors of the war in the heavens, erroneously thinking that their ene-mies were on tiamat utterly annihilated it. this horrific act and its subsequent conse-quences were witnessed and recorded: and behold a star fell from heavenand the children of the earth began to tremble andquake before them and to flee from them. and again i saw how they began to gore each otherand to devour each other and the earth began to cry a

r ene-mies were on tiamat utterly annihilated it. this horrific act and its subsequent conse-quences were witnessed and recorded: and behold a star fell from heavenand the children of the earth began to tremble andquake before them and to flee from them. and again i saw how they began to gore each otherand to devour each other and the earth began to cry aloud (book of enoch) i saw in a vision how the heavens collapsedand when it fell to earth i saw how the earthwas swallowed up in a great abyssand i lifted up my voice to cry aloud, and said theearth is destroyed (book of enoch) and in those days noah saw the earth that it had sunk down and its destruction was nigh.and he arose from thence and went to the end of the earth and cried aloud to his grandfatherenoch, and noah said bitterly, thre

its basin. its waters became the mediterranean, and the caspian and blackseas. the waters of the planet tiamat, after pouring into our atmosphere, helped tosubmerge the continents and eventually became the great oceans we have today. andso, the great pre-diluvian civilizations once occupying these continents were gone for-ever. the pillars of heaven were broken-the earth shook to its foundations-the heavens sunk lowertowards the north- the sun, the moon and the stars, changed their motions-the earth fell topieces, and the waters enclosed within its bosom burst forth with violence and overfloweditthe grand harmony of nature was disturbed (from astronomical revelations by larrybrian radka. the quiche indians of guatemala recorded this event as follows:the waters were agitated by the will of

ese spirits shall rise up against the children of men andagainst the women(book of enoch, chapter 15. when all mankind who are on the earth die, he shall be safe. and this posterity shall begeton the earth giants, not spiritual, but carnal.(book of enoch)i am offspring of the serpent-nature and a corruptor's son. i am the son of he who..sits onthe throne and has dominion over the creation beneath the heavens.(book of acts)only by magic could they be discovered, only by sound could their faces be seenbut yeknow, the masters were mighty in magic, able to lift the veil from the face of the serpent, ableto send him back to his place. came they to man and taught him the secret, the word thatonly a man can pronounce; swift then they lifted the veil from the serpent and cast him forthfrom the pla

e medi-eval merovingian kings who dated their ancestry back to the israelite, king david. the wordmerovingian comes from merovee, meaning born from the sea. this does not, however,refer to the physical sea, but to the greater abyss, the night sky. the word and image of the seathe living macroscope90atlantis, alien visitation, and genetic manipulation have long been used as a cryptic simulacra for the heavens. so that, what is said to be born init is really born extraterrestrially (see 20,000 leagues under the sea by jules v erne..the greek word amphibios means simply 'life on two planes..the word was often appliedin antiquity to those men who, though still wearing a human form, had made themselvesalmost divine through knowledge, and lived as much in the spiritual supersensuous regionsas on

MICHAEL W FORD THE VAMPIRE GATE

nt or dragon, whose spirit is a shapeshifter and tester of flesh and mind. it was considered in some zoroastrian tales that ahriman and the daevas, his angels, ecisted between the earth and the fixed stars, which would be essentially of the element air (much like lucifer his later identification. in creation myths, ahriman first saw light and sprang into the air in the form of a great snake, that the heavens were shattered as he brought darkness into light. ahrimanic yoga achieving control and command over the body. each archdaeva is representative of each chakra and such are points of specific power in the body. ahrimanic yoga represents disunion with the universe, as opposed to union from a buddhist view. akha [avestan/pahlavi- avestan, meaning evil. in the context of liber hvhi and luci

MICHAEL WYNN THE SOUL TRAVELERS

s meant that humans could see extremely distant things as if they were near. this ability was stripped from those men, and their subsequent generations could only see that which was near. the confusion of man s languages is yet another repetitive motif. the bible, as usual, contains the most famous version of this story. as stated earlier, a king called nimrod desired to build a tower to reach to the heavens; his arrogance and presumption was punished when god caused all of nimrod s laborers to abruptly speak different languages. from there, the people dispersed to every corner of the globe. this story, like the flood, has many parallels outside of the bible. the aztec people of mexico say that at one time giants of deformed stature once possessed the land. arrogant were these giants, who

was punished when god caused all of nimrod s laborers to abruptly speak different languages. from there, the people dispersed to every corner of the globe. this story, like the flood, has many parallels outside of the bible. the aztec people of mexico say that at one time giants of deformed stature once possessed the land. arrogant were these giants, who endeavored to build a tower so as to reach the heavens. when the lord of heaven looked upon the haughty ambition of the earth-dwellers, he sent down his minions to confound them. this action caused the builders of the tower to go their separate ways and disperse across the earth. and then there s the savior. a character who, similar to the flood, seems like an imprint in the mind that was left by a dream- yet a pleasant dream this time. th

ical construction methods, even a skeptical observer would be forced to entertain the theories of the ancient egyptians regarding their own creations. those of ancient egypt are unambiguous about the reasoning and construction methods of the pyramids. they claim that these structure were more like machines that allowed the king to join with the gods after death; they were essentially stargates to the heavens, where one could be transformed into a god. instead of masses of men dragging large, perfectly cut stones from--michael wynn's "the soul travelers" 18 quarries miles away, the egyptians say that magicians effortlessly cut, and lifted the stones into place. the pyramid texts, the oldest known religious texts, state that the pyramids were built to 'throw open the doors of the firmament a

l particle, a graviton, created by the bowling ball and felt by the marble, slowly drawing the marble closer to the bowling ball. i agree with einstein s model, as opposed to the graviton model, because of how elegantly it explains changes in the passage of time and the complete lack of gravitational shadows. even the bible makes reference to the fabric of space; countless bible passages speak of the heavens as a fabric that can be stretched, torn, and folded in on itself (psalm 104:2, job 9:8, isaiah 40:22,jeremiah 10:12, jeremiah 51:15, zechariah 12:1, samuel 22:10, isaiah 42:5, isaiah 44:24, isaiah 51:13) what s been the result of all the quantum confusion? confusion. from its beginning, quantum mechanics has been a duct-tape science, constantly patching holes rather than starting from

r self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s connection to god. further, the way the total universe is divided is also up for grabs. some in the occult speak of 7 heavens, seven hells, the astral and material planes. others speak of only 4 partitions of the universe: the abyss, the heavens, the astral, and the earth. others still speak of 4 partitions: hell (infernal, heaven, the astral, and the material. the cross-sections that occultists have divided the universe differs, but there is general agreement regarding the function, and nature of the separate worlds. the concepts of heaven and hell are usually thought of as exclusively christian, but this is far from the trut

MORALS AND DOGMA

only to a plane surface, and belongs only to geometry, earth-measurement, that trigonometry which deals only with planes, and with the earth, which the ancients supposed to be a plane. the compass describes circles, and deals with spherical trigonometry, the science of the spheres and heavens. the former, therefore, is an emblem of what concerns the earth and the body; the latter of what concerns the heavens and the soul. yet the compass is also used in plane trigonometry, as in erecting perpendiculars; and, therefore, you are reminded that, although in this degree both points of the compass are under the square, and you are now dealing only with the moral and political meaning of the symbols, and not with their philosophical and spiritual meanings, still the divine ever mingles with the h

sober moment of life, and add together the two ideas of pride and man; behold him, creature of a span, stalking through infinite space in all the grandeur of littleness! perched on a speck of the universe, every wind of heaven strikes into his blood the coldness of death; his soul floats away from his body like the melody from the string. day and night, like dust on the wheel, he is rolled along the heavens, through a labyrinth of worlds, and all the creations of god are flaming on every side, further than even his imagination can reach. is this a creature to make for himself a crown of glory, to deny his own flesh, to mock at his fellow, sprung with him from that dust to which both will soon return? does the proud man not err? does he not suffer? does he not die? when he reasons, is he n

s--pison, which flows around the land of gold, or light; gihon, which flows around the land of ethiopia or darkness; hiddekel, running eastward to assyria; and the euphrates. zechariah saw _four_ chariots coming out from between two mountains of bronze, in the first of which were _red_ horses; in the second _black; in the third _white; and in the fourth _grizzled "and these were the four winds of the heavens, that go forth from standing before the lord of all the earth" ezekiel saw the _four_ living creatures, each with _four_ faces and _four_ wings, the faces of a _man_ and a _lion, an _ox_ and an _eagle; and the _four_ wheels going upon their _four_ sides; and saint john beheld the _four_ beasts, full of eyes before and behind, the lion, the young ox, the man, and the flying eagle _four

the birth of man knows nothing, and therefore, in one sense, may be said to _be_ nothing. it is the seed, which has in it the _power_ to grow, to acquire, and by acquiring to be developed, as the seed is developed into the shoot, the plant, the tree "we need not pause at the common argument that by learning man excelleth man, in that wherein man excelleth beasts; that by learning man ascendeth to the heavens and their motions, where in body he cannot come, and the like. let us rather regard the dignity and excellency of knowledge and learning in that whereunto man's nature doth most aspire, which is immortality or continuance. for to this tendeth generation, and raising of houses and families; to this buildings, foundations, and monuments; to this tendeth the desire of memory, fame, and ce

l to your family, and perform all the duties of a good father, a good son, a good husband, and a good brother. be faithful to your friends; for true friendship is of a nature not only to survive through all the vicissitudes of life, but to continue through an endless duration; not only to stand the shock of conflicting opinions, and the roar of a revolution that shakes the world, but to last when the heavens are no more, and to spring fresh from the ruins of the universe. be faithful to your country, and prefer its dignity and honor to any degree of popularity and honor for yourself; consulting its interest rather than your own, and rather than the pleasure and gratification of the people, which are often at variance with their welfare. be faithful to masonry, which is to be faithful to th

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

which swallowed up and destroyed all who opposed them. aided by these new and powerful allies, zeus page 16 now made a furious onslaught on his enemies, and so tremendous was the encounter that all nature is said to have throbbed in accord with this mighty effort of the celestial deities. the sea rose mountains high, and its angry billows [17]hissed and foamed; the earth shook to its foundations, the heavens sent forth rolling thunder, and flash after flash of death-bringing lightning, whilst a blinding mist enveloped cronus and his allies. and now the fortunes of war began to turn, and victory smiled on zeus. cronus and his army were completely overthrown, his brothers despatched to the gloomy depths of the lower world, and cronus himself was banished from his kingdom and deprived for eve

, and sorrowfully placing his crown of rays upon his head, desired him to ascend the chariot. the eager youth joyfully took his place and grasped the coveted reins, but no sooner did the fiery coursers of the sun feel the inexperienced hand which attempted to guide them, than they became restive and unmanageable. wildly they rushed out of their accustomed track, now soaring so high as to threaten the heavens with destruction, now descending so low as nearly to set the earth on fire. at last the unfortunate charioteer, blinded with the glare, and terrified at the awful devastation he had caused, dropped the reins from his trembling hands. mountains and forests were in flames, rivers and streams were dried up, and a general conflagration was imminent. the scorched earth now called on zeus fo

ble night of storm and darkness they passed the island of agina, and at length reached in safety the port of iolcus, where the recital of their numerous adventures and hair-breadth escapes was listened to with wondering admiration by their fellow-countrymen. the argo was consecrated to poseidon, and was carefully preserved for many generations till no vestige of it remained, when it was placed in the heavens as a brilliant constellation. on his arrival at iolcus, jason conducted his beautiful bride to the palace of his uncle pelias, taking with him the golden fleece, for the sake of which this perilous expedition had been undertaken. but the old king, who had never expected that jason would return alive, basely refused to fulfil his part of the compact, and declined to abdicate the throne

y he now wandered on through arabia until he arrived at mount caucasus, where prometheus groaned in unceasing agony. it was at this time that heracles (as already related) shot the eagle which had so long tortured the noble and devoted friend of mankind. full of gratitude for his deliverance, prometheus instructed him how to find his way to that remote region in the far west where atlas supported the heavens on his shoulders, near which lay the garden of the hesperides. he also warned heracles not to attempt to secure the precious fruit himself, but to assume for a time the duties of atlas, and to despatch him for the apples [249] on arriving at his destination heracles followed the advice of prometheus. atlas, who willingly entered into the arrangement, contrived to put the dragon to slee

ples, which he now brought to heracles. but when the latter was prepared to relinquish his burden, atlas, having once tasted the delights of freedom, declined to resume his post, and announced his intention of being himself the bearer of the apples to eurystheus, leaving heracles to fill his place. to this proposal the hero feigned assent, merely begging that atlas would be kind enough to support the heavens for a few moments whilst he contrived a pad for his head. atlas good-naturedly threw down the apples and once more resumed his load, upon which heracles bade him adieu, and departed. when heracles conveyed the golden apples to eurystheus the latter presented them to the hero, whereupon heracles placed the sacred page 280 fruit on the altar of pallas-athene, who restored them to the gar

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

you, who hath dominion over such things to draw close to you the heart and soul of (person s name. from this moment forth, i charge you to never once loosen your hold upon them. by he whose mouth ever flameth, you are required to do as i command. let (person s name) never think of another for his/her soul has now faded from within (person s name) is now bound to my will, until the stars fall from the heavens. repeat daily until results are obtained. it's best to cast this spell on a night when the moon is full. direction is not really important, though facing the moon would certainly help to create the proper atmosphere and frame of mind. thank you letter #9 i have for the past two years really liked a man in our village. he is everything women go for. i am the hairdresser in the village

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

the christian character of freemasonry their religious foundation was the essential glue of all the builders groups of the middle ages. for the monastic brotherhoods, the propagation of the faith was the direct impulse for the construction of convents and churches. the vast brotherhoods that built the gothic cathedrals responded to this religious inspiration. it was an era when "man looked up at the heavens with faith, in search of hope and consolation. he entrusted his misery to she who should no doubt understand it best, because she was weak and she was a woman, and she could best speak to he who could do all, because she was the mother of god. he built for the lord of lords; he built for our lady. 1 it was a time when christians could be seen "leaving their native land to devote themse

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ruggle by zeus, son of cronos (see p. 23, and sent to tartarus in the underworld, locked behind bronze doors guarded by three 100-armed giants. zeus and his siblings then became the gods of mount olympus. prometheus and epimetheus sided with zeus in this war; his older brothers, menoetius and atlas, supported the titans zeus killed menoetius and sent him to tartarus; atlas he condemned to support the heavens on his shoulders for eternity. prometheus 25 the first man prometheus shaped the first man in the image of the gods, by mixing earth and water into clay; athena, the goddess of wisdom, breathed life into him. whereas the other animals hung their heads to look at the ground, prometheus stood man upright, his head held high with his gaze to the stars. chained to a rock by zeus, prometheu

ring men, women, and children. an oracle had told the king that it could only be assuaged by the sacrifice of his daughter. perseus rescuing andromeda by charles-antoine coypel (1694 1752) this painting shows perseus about to rescue andromeda from the sea monster. the sea is raging, and the angry sea nymphs look on in dismay. andromeda s distraught parents and the crowds on the city walls pray to the heavens and beseech perseus to succeed. magical gifts perseus received help in his quest from the stygian nymphs. they lent him three magical items left in their care: hermes winged sandals, hades helmet of invisibility, and a bag in which to put the gorgon s head. perseus and andromeda 47 chained maiden andromeda was chained to a rock on the phoenician coast as the final sacrifice to the mons

cave to shelter from a storm that has blown up while they have been out hunting. in the cave, they admit their love for each other and thereafter aeneas is dido s consort. aeneas aeneas follows dido, accompanied by cupid. like dido, aeneas had been married but his wife, creusa, had died on the journey. he had a son called ascanius, who in virgil s aeneid is almost adult. dido and aeneas 67 nymphs the heavens were witness to the marriage of dido and aeneas within the cave. lightning flashed, and nymphs wailed upon the mountaintops, for they knew that this moment would lead to dido s death. jealous king this figure may be achates, aeneas armorbearer and companion. but his glowering looks suggest that he is iarbas, the king of libya. iarbas was in love with dido but she rejected him. when he

s only sea and air. weary of being alone, ilmatar, the daughter of the air, lay down on the sea and conceived a child. but for 700 years, she could not give birth. eventually, a seabird, sent by the sky god, old man, nested on her knee and laid six eggs of gold and one of iron. three hatched and the rest smashed into the sea. the bottom half of the eggs became the earth, and the upper half became the heavens the yolk was the sun, the white the moon, and the mottled shell became the stars and the clouds. still ilmatar did not give birth, so she began to shape the world, dividing land and sea. her son, v in m inen, the first man, was born 30 years later. he floated in the sea, reaching dry land eight years later. the lord of the beasts the early celtic god cernunnos was the lord of the beast

viracocha, came to be regarded as their sons. viracocha, whose sister-wife was the sea mother mama cocha, was also regarded a creator god. the first world he created was a world of darkness, peopled by giants he had made from stone. but they were disobedient and he punished them by sending a great flood. then he made humans out of clay and lit the world by sending the sun, moon, and stars up into the heavens from his abode in lake titicaca. after he had taught the people how to live in the world he sailed away like quetzalcoatl (see p. 98. one deat h the chief lord of xibalba, one death, sits on his throne in an underworld temple, surrounded by goddesses; he is shown tying on the wrist cuff of the one who kneels before him. two others sit cross-legged at his feet, while a fourth pours him

PHOSPHORUS

gol sigil- i behold the circle of timeless existence, guarded by leviathan i call to the four quarters to witness my rite of darkness and flame, and the light which illuminates within. before me, the algol star of the adversary, the corpses piled and devoured by flame that which arises from death reborn, al ghul, rosh ha shaitan, phantom star, daemon of my night born illumination. i dive now from the heavens of light with emerald wings, i fall into the darkness to become as a dragon, to know the ecstasies of light and shadow. al ghul, serpent tongue which arouses perception i invoke thee! i do affirm hecate, goddess of crossroads, enchanter of nightmares, guardian of shades and the howling beasts, bless my path with your eyes which are always seeing bless me with the fallen star of azazel

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ive to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit" control is the map of empowerment and ascension. once direction is assumed and confirmed, can such begin to take place in association with progression and evolution? this subtle point is based around the legend of lucifer itself. in being cast forth from the heavens, one could only despair or revel in the freedom and self-respect that had been earned through defiance. the black flame that exists in the core of the self has long sought to grow and illuminate the individual who was prepared to travel the fantastic path of selfillumination and godhood. ever woman and man have their own orbit, their own star to develop upon this earth. nothing is reje

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

the aspect of yosef (yesod. as is known, yosef is called yosef hatzaddik (joseph the righteous. likewise, the sefirah of yesod is called tzaddik (righteous) as in the verse "tzaddik yesod olam "the righteous is the foundation of the world. psalms, states "hashem, yours is the greatness (chesed, the might (gevurah, the beauty (tiferet, the conquest (netzach, the majesty (hod, for all (yesod) is in the heavens and the earth. to you hashem is the kingship (malchut) etc" now, in the aramaic translation of onkolos the verse "all is in the heavens and the earth" is translated as "he unites the heavens and the earth. from this it is understood that the function of yesod is to unite the heavens and the earth. this is similar to the connection between teacher and student etc. because of this, yesod

own (malchut, leit la m garma kloom. she only has what she receives from above. this is why malchut is compared to the moon which receives all its light from the sun. as with all the other sefirot, the first sefirah of malchut is its keter. this is the desire and power to speak. the desire and power to speak is rooted in zeir anpin, as understood from the verse "forever hashem your word stands in the heavens" another name for zeir anpin is shamayim, which means "the heavens. the word shamayim is a composite of two words "aish" and "mayim (fire and water. these represent the primary emotive qualities, chesed and gevurah of zeir anpin, as mentioned before. the power of speech is controlled by these two qualities. for example, when a person feels happy, he has a great desire to speak and shar

he meaning of the verse "i am first and i am last "i am first" refers to the essence of the infinite light before the tzimtzum, and "i am last" refers to malchut of atzilut, which the zohar calls "the end of all levels (sof kol dargin. as previously stated, yesod is the "giver" or "influencer" and is called "kol (everything, as in the verse "ki kol bashamayim u baaretz, which means "everything in the heavens and the earth" and which translates into aramaic as "he unites the heavens and the earth. the reason yesod is called "kol (everything) is because all the influence gathers there before it comes out into revelation. the zohar calls this "knishu d kol nehorin (the gathering place of all the lights before they come out into revelation. in contrast, malchut, the recipient, is called "kalah

st" which refers to malchut of the infinite light which is the source of the desire for emanation, and "i am last, which refers to the last desire of malchut of asiyah which is the desire for this world (olam hashafel the lowly world. relative to g-d himself, the source of atzilut and the source of asiyah are equal. this is also the meaning of the statement "everything that g-d desired he did, in the heavens and the earth "the heavens" refers to the upper purity before the tzimtzum (the encompassing infinite light- sovev kol almin, and "the earth" refers to the lower purity after the tzimtzum (which includes the entire chaining down of the line of revelation. for example, in the evening prayer we say "he arranges the stars at their watches according to his desire. this means that the stars

emption and freedom from the slavery of error and false imaginations. this is the spiritual redemption which will bring the physical redemption in its wake, and is the fulfillment of the commandment "you shall know this day (contemplate this, and set it upon your heart (to the point that your very heart becomes aware of it, that hashem, he is elokim (g-d s absolute unity and total singularity, in the heavens above (that he encompasses and transcends all worlds, and upon the earth below (that he permeates all worlds, there is nothing else" therefore, it is incumbent upon each individual to contemplate and analyze all the teachings of this book in a way of hitbonenut, which means to go over and over it and to analyze it deeply, as it says "turn it over and over (in your mind, for everything

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

ary changes will be made then. chabad of malibu. 22943 pacific coast highway. malibu, ca 90265. 310-456-6588 powered by chabad.org c 2001-2007 chabad-lubavitch media center. all rights reserved. in everlasting memory of rabbi yosef y. kazen, pioneer of torah, judaism and jewish information on the web 11 parashat bereishit the first verse in the torah literally reads gin the beginning, g-d created the heavens and the earth. h the verb in this verse, gto create, h refers to the second of the four worlds, atzilut( gemanation h, beriah( gcreation h, yetzirah( gformation h, and asiyah( gaction h. the torah does not [here] speak about the world of atzilut, but rather the world of beriah. the torah is therefore called gthe torah of beriah. h and therefore the torah begins with the letter beit, fo

ima of beriah. gcreated h.beriah; elokim.ima .which nonetheless acts with the power of ima of atzilut that is vested in it. this is the meaning of bereishit, gin [i.e, with (the power of] the beginning, h the word gthe beginning h referring to [ima of] atzilut. the meaning of the entire verse is thus: in the beginning.i.e, with the power of ima of atzilut, g-d created.i.e, ima of beriah created, the heavens.i.e, z feir anpin of beriah, and the earth.i.e, nukva of z feir anpin of beriah. thus we see, as the arizal said above, this verse refers entirely to the world of beriah [the torah then proceeds to discuss] the elevation of the [seven] kings [of edom] that died, for as is known, remnants of these gkings h exist in every world. as we have discussed previously, the seven kings of edom wh

considered gweekday h work, and is permitted on the sabbath .translated from likutei torah 17 parashat bereishit [second installment] we continue the discussion of the opening passage of the torah begun in the previous installment. one could ask: the [account of the] creation of z feir anpin and nukva, as well as in the creation of mankind, is repeated. first, the torah tell us that gg-d created the heavens and the earth, h referring to z feir anpin and nukva. the [account of] the following seven days refers to the seven gextremities h of z feir anpin and nukva, as is known. then, on the sixth day, the torah tells us that gg-d created the man in his image, h and further on, that gg-d formed man out of the dust of the earth, h interrupting these two accounts with [its description of what o

in and nukva. the [account of] the following seven days refers to the seven gextremities h of z feir anpin and nukva, as is known. then, on the sixth day, the torah tells us that gg-d created the man in his image, h and further on, that gg-d formed man out of the dust of the earth, h interrupting these two accounts with [its description of what occurred on] the seventh day, as it is written, gand the heavens [and the earth] were completed c. h in the first account of creation, the torah mentions both male and female, while in the second account, in [g-d fs] command [to create man, the female is not mentioned at all. if the command was to create only adam, why was eve created? we see that [even in the second account of creation] after the command, the female was created, for the torah goes

e told only that the gman h of beriah was created. does this mean that the gman h of asiyah was not, in fact, made? regarding the gman h of asiyah, it was not necessary to mention that he was in fact made, for this is obvious. once he was mentioned in the question, it was enough [for g-d] to talk about this act [in the torah] to make him. this is the meaning of the verse, gby the word of g-d were the heavens made, h3 referring to the gman h of asiyah. no explicit act of gmaking h was required; rather, the raising of [the issue of his making in] the question and the [subsequent] talking about it was enough. the discussion now returns to the verse describing the creation of the gman h of beriah, gand g-d created man in his image. h this verse continues, g cin the image of g-d he created him

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon, as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams, as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in< 114> the train of the ancient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclama

life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation c204> that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the zodiac ascendeth at both, otherwise the birth could not take place. that is to say that at those times the same degree of the zodiac is ascending in the east of the heavens of the star whereon he is incarnated. thus doth he remain during that incarnation facing that particular point in his sphere of sensation. that is to say, this sphere doth not revolve about the physical body. from chesed and geburah are formed the arms. therein exist the faculties of operative action, wherefore at their extremities are the symbols of the four elements and the spirit, t

ecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the the golden dawn: volume i book one macrocosmos. thus receiving the direct ray as then reflected into his thought, he can unite himself with the ray of his thought so as to make one continu

t from the black dragon, the corruptible body. upon the cubical altar, were fire, water, and incense, the three mother letters of the hebrew alphabet; aleph, mem, and shin. mem is silent, shin is sibilant, and aleph is the tongue of a balance between these contraries in equilibrium, reconciling and mediating between them. in this is a great mystery, very admirable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and i give you the

through the centre of the earth- 0 lord, 0 lord, 0 lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. 0 stability and motion! 0 darkness veiled in brilliance! 0 day clothed in night! 0 master who never dost withhold the wages of thy workmen! 0 silver whiteness- 0 golden splendour! 0 crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of <68> the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens. depart ye in peace unto your abodes. may the blessing of adonai be upon you (makes banishing pentagram of earth) be there peace between us and you, a

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

in the midst of physical darkness and mental gloom and even the soul iswandering in mazes preceded only by the light of truth, symbolised by the blazing torch. we are toapproach creation, the breaking away of night, to enter upon the first rays of lux. the chaoticelements of fire and flood are to give place to a serene, calm, passionless and pure existence of allthings terrestrial and celestial; the heavens and. the earth are to take form, system and harmony. therituals of the societas rosicrucianis in angliaphilosophus37 fair urania, the goddess of astronomy, by the aid of the divine will, is to guide our mentalfootsteps. as the pure and heavenly teacher appointed 12 apostles to make known his holy laws, soastronomy, through the wondrous mower of the great creator of all things, has 12 i

of quarries which shall yield their riches in due time.millions of wonders doth the very face of the earth offer up, herbs, flowers, trees with leaves, seeds,and fruits; beasts and worms; birds and insects, and the angelic stars in the firmament. how can weutter sufficient praise to the maker of all, whose wonderful wisdom is displayed in all these works;the infinite, the eternal. for god created the heavens and the earth, the sun, the moon and. thestars.all nature smiles; my sign is that of aries, the ram, the opening of spring, nature222s childhood, thevernal equinox, the point from which we commence the stairs of ascension toward perfection. so letrituals of the societas rosicrucianis in angliaphilosophus38 our thoughts climb as does the light arranging for the coming fruitification in

he soul, the lux, in thy noblest earthly creation, therebygranting to him the boon of approaching thee, and rendering thanks for thy manifold blessings.we praise thee, we give thanks to thee, we glorify thee, amen.conductor and companions rise.before you repair to the central representative of the zodiacal system, around which you have nowpassed, under systematic instruction as to the creation of the heavens and the earth as also man andhis advancement from childhood to old age, together with some explanation of the changes of theseasons, and the appearance of the heavenly bodies in the different and succeeding signs it is well torefreshen your mind with a few familiar thoughts.the zodiac is a belt of stars extending eight degrees on each side of the elliptic, hence it is 16degrees wide, a

he stars, and we hope soon to know theirvelocity, we have the cosmolabe and astrolabe, the equatorial, the transit instrument, the muralcircle, and a multiplicity of contrivances; and we have great and calculating minds among us, likeunto our frater copernicus. our advance is great, yet we lay the foundation only for that glorioustemple of astronomic knowledge which shall be god222s revelation of the heavens to man.of all the glories off the soul, of all the harmonies attuned to reason, to the utmost capacity of mindto appreciate the ideal infinite, the wondrous works of god, in their immensity as revealed byastronomy, call forth man222s greatest praise and adoration of the creator of all.rituals of the societas rosicrucianis in angliasecond section49 three distinct notes on a silvery-tone

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

ed despite themselves therein. 16 the doctrine of transcendental magic the three worlds correspond together by means of the thirty-two paths of light, which are as steps of a sacred ladder. every true thought corresponds to a divine grace in heaven and a good work on earth; every grace of god manifests a truth, and produces one or many acts; reciprocally, every act affects a truth or falsehood in the heavens, a grace or a punishment. when a man pronounces the tetragram say the kabalists the nine celestial realms sustain a shock, and then all spirits cry out one upon another: who is it thus disturbing the kingdom of heaven? then does the earth communicate unto the first sphere the sins of that rash being who takes the eternal name in vain, and the accusing word is transmitted from circle to

e. one does not invent a dogma, one veils a truth, and a shade for weak eyes is produced. the initiator is not an impostor, he is a revealer, that is, following the meaning of the latin word revelare, a man who veils afresh. he is the creator of a new shadow. analogy is the key of all secrets of nature and the sole fundamental reason of all revelations. that is why religions seem to be written in the heavens and in all nature, which is just as it should be, for the work of god is the book of god, the 104 the doctrine of transcendental magic expression of whose thought should be seen in that which he writes, and so also of his being, since we conceive him only as supreme thought. dupuis and volney saw only a plagiarism in this splendid correspondence, which should have led them to acknowled

ROBERT KIRK WALKER BETWEEN WORLDS

which daily mends thereafter. they use spitting as an antidote against all that is poisonous and diabolical. 4. a charm [is] spoke[n] in[to] a napkin, and [then] the napkin is sent many miles off to be tied about a child's open-head to lift it up, as they speak [the charm, and it does the fact [that is, does work. i will lift up thy bones as mary lifted up her hands, as the forks are lifted under the heavens, as the priest lifts up the upright mass, up to the crown of thy head i lift thy cheekbones, the bones of thy hind-head, thy brow before and behind. this they labour to justify as to its institution and operation by the reports they hear of the weapon-salve and sympathetic powders, which they suppose may have some such words accompanying [them, and aiding the natural and sympathetic ap

or by other signs, through doing which they become wise. the space below the moon abounds in evil demons, who are skilled to cheat and deceive and tempt us; often they assume a body made of air and appear to us and many things often follow. they even hold intercourse with women and make them pregnant, generating in an appendix 7: the vita merlini cosmology 163 unholy manner. so therefore he made the heavens to be inhabited by three orders of spirits that each one might look out for something and renew the world from the renewed seed of things. the sea http//www.dreampower.com/kirk_wbw/pg_161.htm (2 of 4 [10/9/2001 12:37:33 am] robert kirk- walker between worlds(pages 161-164) the sea too he distinguished by various forms that from itself it might produce the forms of things, generating th

RUBY TABLET OF SET

s world was seen as a place of suffering and spiritual darkness. the reality of a purely transcendent world which was seen as the realm of the pure spark of life, knowledge, love and light. this alien realm was seen as the true reality. the world of the dark lord, our physical world, was seen as a false reality. this philosophy was almost certainly derived from the mithraic persians. they divided the heavens into two forces, one of light and good, the other of darkness and evil. the orthodox christians also used this concept in their debasement of the greek god of nature, pan, into a god of evil. two prominent lines of thought developed among the gnostics as a result of this dualistic philosophy. one was that contact with this world was to be avoided whenever possible. groups with this bel

ngels fought against the dragon; and the dragon fought, and his angels. since christian doctrines proclaim that all the evil angels left heaven with lucifer, how is it that their own scripture indicates angels will join with the dragon to fight against michael? for everyone knows departed angels become daemons. so if angels join with the dragon, then this says there are still malcontent angels in the heavens. and if the angels feel like this, woe be unto the soul that ends up there. the deceiver: revelation 20:10 and the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. they will be tormended day and night for ever and ever. here we have another example of how christians have inverted the truth. they would have us b

t and most fearful journey into the western lands of darkness, that he arrive safely among the gods, and take his place amidst the shining beings who wield their will in full awareness of who they are. h incense cense the ritual area with smoky myrrh, circling the table and the shadow. celebrant says: hlet the smoke rise from the funeral resin, the sacred myrrh of the embalmer and healer. rise to the heavens, descend to the netherworld. those who dwell therein, beware of this rite. with this smoke comes one mighty in his being, one of our own, adept rick furgeson. h bell ring the bell. with each ring of the bell one line is read: hopen your ears, daimons of the netherworld. open your ears, you who speak in our name. know that this one needs no words spoken for him. hear the bell of his com

it is lit, the four neters surround the altar. the rest of the brethren assemble with arms outstretched. the papyrus is lit, and placed in the foil pan. the shadow begins to slowly "disappear, mingling among the assembled and removing his hood, symbolizing the departure. a chant is begun by the celebrant (sung in a monotone: gyou are the brother of the moon, and the son of sirius; you revolve in the heavens like orion. you are now one of the everlasting and never-setting stars of the northern skies. h gxepera, xeper, xeperuuuu c h after this the rest join in, and all chant the formula a total of 8 more times, doing so with as much intent as possible, and focusing that intent upon the burning papyrus and the ashes, sending the energy with his spirit. the ashes are saved and placed in an en

through the nine angles. i shall receive into my being the elder essence of the draconian current which first came into being long ages past. the cults of the dragon of the deep waxed strong in the temples of ancient xem. when thuban sank down from earth's polar axis the setian priesthood gave way to the priesthoods of mentu and later of amon-ra. for in those days men did fear that this fall from the heavens would have ethical consequences. and so it was that the lord of darkness left his temple in uab as the time of the purification commenced. this era of purification is now past, and set once more seeks those who in turn seek him [drink from the graal. the graal of babalon is said to be filled with the blood of the saints. the celebrant will partake of the wine of her fornication [summon

SALMANRUSHDIE THESATANICVERSES

condition, is without any certain abode; for though he has, in consequence of his angelic nature, a kind of empire in the liquid waste or air, yet this is certainly part of his punishment, that he is. without any fixed place, or space, allowed him to rest the sole of his foot upon. daniel defoe _the history of the devil_ i the angel gibreel 1 "to be born again" sang gibreel farishta tumbling from the heavens "first you have to die. hoji! hoji! to land upon the bosomy earth, first one needs to fly. tat-taa! taka-thun! how to ever smile again, if first you won't cry? how to win the darling's love, mister, without a sigh? baba, if you want to get born again" just before dawn one winter's morning, new year's day or thereabouts, two real, full-grown, living men fell from a great height, twenty

gicals. it was part of the magic of his persona that he succeeded in crossing religious boundaries without giving offence. blue-skinned as krishna he danced, flute in hand, amongst the beauteous gopis and their udder-heavy cows; with upturned palms, serene, he meditated (as gautama) upon humanity's suffering beneath a studio-rickety bodhi-tree. on those infrequent occasions when he descended from the heavens he never went too far, playing, for example, both the grand mughal and his famously wily minister in the classic _akbar and birbal. for over a decade and a half he had represented, to hundreds of millions of believers in that country in which, to this day, the human population outnumbers the divine by less than three to one, the most acceptable, and instantly recognizable, face of the

sh- and not merely rupees, but real money, negotiable on black markets and international exchanges- pounds! pounds sterling, from proper london in the fabled country of vilayet across the black water and far away. dazzled by the thick wad of foreign currency, the boy raised his eyes to make sure he had not been observed, and for a moment it seemed to him that a rainbow had arched down to him from the heavens, a rainbow like an angel's breath, like an answered prayer, coming to an end in the very spot on which he stood. his fingers trembled as they reached into the wallet, towards the fabulous hoard "give it" it seemed to him in later life that his father had been spying on him throughout his childhood, and even though changez chamchawala was a big man, a giant even, to say nothing of his w

infant's voice joining the first. still the woman's birth-agony refused to end, and at intervals ranging from fifteen to thirty minutes for what seemed like an endless time she continued to add new babies to the already improbable numbers marching, like conquering armies, from her womb. his nose informed him that the sanatorium, or whatever the place called itself, was also beginning to stink to the heavens; jungle and farmyard odours mingled with a rich aroma similar to that of exotic spices sizzling in clarified butter- coriander, turmeric, cinnamon, cardamoms, cloves "this is too much" he thought firmly "time to get a few things sorted out" he swung his legs out of bed, tried to stand up, and promptly fell to the floor, being utterly unaccustomed to his new legs. it took him around an

SATANGEL

rmed. though it may be turned to many ends, it is more suited to the summoning of demons, shades, and qlippoth than to works of high magick. the sorcery concluded, the veil is then closed, and with the final vibration the practitioner returns to normal consciousness. further banishing and grounding may be employed if necessary; thee i invoke, the bornless one thee, that didst create the earth and the heavens thee, that didst create the night and the day thee, that didst create the darkness and the light thou art ra hoor khuit, myself made perfect, who no man has seen at any time thou art ia besz, the truth in matter thou art the truth in motion thou hast distinguished between the just and the unjust thou didst make the female and the male thou didst produce the seeds and the fruit thou did

1do-o-a-lp qaal 2zacar od 3zamran 1as pleasant deliverers 2that you may praise him 3amongst 1obelisong 2rest-el 3aaf 1the sons of men. 1nor-molap. the fifth key 1the mighty sounds 2have entered 3into the third angle 4and 1sapah 2zimii 3d u-i-v 4od 1are become 2as olives 3in the olive mount 4looking with gladness 1noas 2ta qanis 3adroch 4dorphal 1upon the earth 2and 3dwelling in 4the brightness of the heavens 1caosg 2od 3faonts 4piripsol 1as continual comforters. 2unto whom 3i fastened 4pilllars of gladness 1ta blior 2casarm 3a-m-ipzi 4nazarth 119 2and gave them 3vessels 4to water the earth 5with all her creatures: 1af 2od dlugar 3zizop 4zlida caosgi 5tol torgi 1and 2they are the 3brothers 4of the first 5and the second 1od 2z chis 3e siasch 4l 5ta-vi-u 1and the beginning of their own 2seats

aqlo adohi 1joy 2and not to be measured. 3be thou a window of comfort unto me. 1moz 2od ma-of-fas 3bolp como bliort pambt 1move and show yourselves. 2open the mysteries of 3your creation. 1zacar od zamran 2odo cicle 3qaa 1be friendly unto me, 2for i am the servant of 3the same your god, 1zorge 2lap zirdo noco 3mad 1the true worshipper of 2the highest 1hoath 2iaida. the call of the thirty aethyrs 1the heavens which dwell in 2the first aire 3are mighty in the 1madriaax ds praf 2lil 3chis micaolz 1parts of the earth 2and execute the judgment of the highest! unto 1saanir caosgo 2od fisis balzizras iaida 1you it is said: 2behold the face of your god, 3the beginning of 1nonca gohulim 2micma adoian mad 3iaod 1comfort, 2whose eyes are the brightness of the heavens, 3which 1bliorb 2soba ooaona chis

on the holy 1glo marb 2yarry 3idoigo 1throne: 2and rose up in the beginning saying: 3the earth 2od torzulp iaodaf gohol 3caosga 1let her be governed 2by her parts and let there be 3division in her 1tabaord 2saanir od christeos 3yrpoil tiobl 1that the glory of her 2may be always drunken 3and vexed in itself. 1busdir tilb 2noaln paid orsba 3od dodrmni zylna. 1her course let it round (or run) 2with the heavens, and as 1elzap tilb parm 2gi pinpsax od ta 1an handmaid let her serve them. 2one season, let it confound another 1qurlst booapis 2l nibm ovcho symp 1and let there be no creature 2upon or within her 3one and the same. 1od christeos ag toltorn 2mirc q tiobl 3l el 1all her members 2let them differ in their qualities, 3and let there be 1tol paombd 2dilzmo as pian 3od christeos 1no one crea

SATANIC RITUALS

ou would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death. how the moon triumphs through the endless nights! how the stars throb and glitter as they wheel their thick processions of supernal lights around the blue vault obdurate as steel! and men regard with passionate awe and yearning the mighty marching and the golden burning, and think the heavens respond to what they f eel [ceremony follows progression described in procedure for performance [priest closes ceremony in standard manner] the seventh satanic statement das tierdrama should the subduing talisman, the cross, break, then will come roaring forth the wild madness of the old champions, that insane berserker rage, of which the northern poets sing. that talisman is brittle

ent is set forth by itself, and when it was known it was altogether in me. and all the habitable parts and deserts, and everything created is under me, and i am the ruling power preceding all that exists. and i am he that spoke a true saying, and i am the just judge and the ruler of the earth. and i am he that men worship in my glory, coming to me and kissing my feet. and i am he that spread over the heavens their height. and i am he that cried in the beginning. and i am he that of myself revealeth all things, verily the all-merciful has assigned unto me names, the heavenly-throne, and the seat, and the heavens, and the earth. in the secret of my knowledge there is no god but me. these things are subservient to my power. o mine enemies, why do you deny me? o men, deny me not, but submit. i

SCHEM HA MEPHORESH

ood, for his mercy endureth forever. 69th angel name: rohael sign: cancer planet: mercury degree: 10-15 meaning: beholding all. psalm 16:5: tetragrammaton is the portion of my inheritance and my cup, thou maintainest my lot. 70th angel name: yebamaiah sign: cancer planet: mercury degree: 15-20 meaning: producing by his word. passage: genesis 1:1:21 in the beginning elohim created the substance of the heavens and the substance of the earth. 27 71st angel name: heyaiel sign: cancer planet: moon degree: 20-25 meaning: lord of the universe. psalm 108:30: i will give thanks unto tetragrammaton greatly with my mouth, and in the midst of many will i praise him. 72nd angel name: mevamiah sign: cancer planet: moon degree: 25-30 meaning: end of the universe. psalm 116:7: turn unto thy rest, 0 my sou

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rduk the most important god, the babylonians devised a new creation myth, the enuma elish( the epic of creation, literally meaning then up there. ritual became more important after the arrival of the babylonians. priests increasingly relied on rituals to ward off evil spirits and to foretell future events to ensure the good will of the gods and to protect against demons. astronomical (relating to the heavens) events took on major importance and astrology, the study of the influence of the stars and planets on human affairs, became nearly a science for the priests. organized mesopotamian religion collapsed after cyrus of persia, a zoroastrian, conquered the babylonian empire in 539 bce. history of ancient egyptian religion the official ancient egyptian religion lasted from about 3110 bce to

the historical remnants of great civilizations, they have also come to represent all that those civilizations entailed. many of these ancient artifacts are, in fact, religious in nature. the ziggurat, or stepped temple, of mesopotamia is an impressive structure dedicated to the worship of the gods. each level of the ziggurat is smaller than the last, creating multiple terraces that reach up into the heavens. a ziggurat could have as few as two or as many as seven levels. at the top was a temple that could be reached by stairs or ramps. archaeologists believe that many ziggurats were painted in various colors. among the most identifiable symbols of ancient egypt and its religion are the pyramids. the great pyramid and its two smaller neighbors at giza are the most well-known. pyramids are

presses the islamic concept of god: allah! there is not god but he, the living, who needs no other but whom all others need. he is never drowsy [sleepy] nor does he rest. space and the earth belong to him; who can intercede [intervene] without his consent? he knows everything people have done and will do, and no one can grasp the least of his knowledge, without his review. his throne extends over the heavens and the earth and he doesn t tire in their safekeeping. he alone is the most high, the lord sovereign supreme. another frequently memorized passage in the qur an is a chapter called sincerity that states: tell people that he is one god; allah, the eternal absolute. he neither gives birth nor was he ever begotten, and there is nothing equal to him. allah, in other words, is the only tru

ructive, but also as peaceful, tender, comforting, and mystical. she was seen as the protector of both sargon and his daughter, enheduanna. it was partly due to enheduanna s focus on the goddess that inanna became the most important deity in mesopotamia for more than five hundred years. inanna was the daughter of nanna, the moon god, and the twin sister of utu, the sun god. she was represented in the heavens by the planet venus. in fact, astronomers (scientists who study the planets and the stars) named a continent on that planet after her. in sumerian the name inanna means great lady of an, with an being the god of heaven. when she first began to be worshipped by the sumerians, inanna symbolized the life force and was the goddess of both sexuality and fertility. when displeased, she could

is generally interpreted in symbolic terms to refer to some span of time. in the book of genesis in the christian and judaic scriptures, for example, creation occurred in stages over a six- day period, with god resting on the seventh day. this is depicted in the hebrew bible, the tanakh (hebrew bible. the creation account in the qur an, the scripture of islam, is similar: allah is he who created the heavens and the earth and what is between them in six periods. allah is islam s name for god. common themes despite the difference in creation myths throughout the world, they tend to have a number of elements or themes in common. the first of these elements is the idea of creation as a kind of birth, often from an egg. for example, in some versions of the japanese shinto religion s creation m

SEPHER HA BAHIR

oy. the bahir 8 alone was i when i made it. let no angel rise above it and say "i was before you" i was also alone when i spread out my earth, in which i planted and rooted this tree. i made them rejoice together, and i rejoiced in them "who was with me" to whom have i revealed this mystery? 23. rabbi rahumai said: from your words we could conclude that the needs of this world were created before the heavens. he answered yes. what does this resemble? a king wanted to plant a tree in his garden. he searched the entire garden to find a spring flowing with water that would nourish the tree, but could not find any. he then said "i will dig for water, and will bring forth a spring to nourish the tree" he dug and opened a well, flowing with living water. he then planted the tree, and it stood, g

ll say glory. it is thus written (song of songs 2:7) i bind you with an oath, o daughters of jerusalem, with the hosts, or with the hinds of the field. this teaches us that the torah was given with seven voices. in each of them the master of the universe revealed himself to them, and they saw him. it is thus written, and all the people saw the voices. 46. one verse states (2 samuel 22:10, he bent the heavens and came down, with gloom under his feet. another verse says (exodus 19:20) and god came down on mount sinai, to the top of the mountain. still another verse, however (exodus 20:22) states from heaven i spoke to you. how is this reconciled? his great fire was on earth, and this was one voice. the other voices were in heaven. it is thus written (deuteronomy 4:36, from the heavens he let

his is referred to in the next verse (ecclesiastes 5:8, the advantage of the land in everything is the king. what is this advantage? this is the place from which the earth was graven. it is an advantage over what existed previously. and what is this advantage? everything in the world that people see is taken from its radiance. then it is an advantage. the bahir 25 96. what is the earth from which the heavens were graven? it is the throne of the blessed holy one. it is the precious stone and the sea of wisdom. this parallels the blue in the tzitzit. rabbi meir thus said: why is blue chosen above all other colours [for the tzitzit? because the blue resembles the sea, the sea resembles the sky,l and the sky resembles the throne of glory. it is thus written (exodus 24:10, they saw the god of i

great pip, ascend and attach themselves to the tree. through what do they fly? through israel. whey they are good and righteous, the divine presence dwells among them. their deeds then rest in the bosom of the blessed holy one, and he makes them fruitful and multiplies them. 120. how do we know that the divine presence is called tzedek (righteous? it is written (deuteronomy 33:26, he who rides in the heavens is your help, and his majesty is in the skies (shechakim. it is also written (isaiah 45:8, the skies (shechakim) run with righteousness (tzedek. tzedek is the divine presence, as it is written (isaiah 1:21, righteousness (tzedek) dwells in it. righteousness was given to david, as it is written (psalm 146:10, may god reign forever, your god o zion, for generation to generation. it is al

ommandments. in these ten are included the 613 commandments. if you count the letters in the ten commandments, you will find that there are 613 letters. they contain all 22 letters except teth, which is missing in them. what is the reason for this? this teaches us that teth is the belly and in not included among the sephiroth. 125. why are they called sephiroth? because it is written (psalm 19:2, the heavens declare (me-saprim) the glory of god. 126. and what are they? they are three. among them are three troops and three dominions. the first dominion is light. light is the life of water. the second dominion includes the chaioth ha-qadesh, the ophanim, the wheels of the chariot, and all the troops of the blessed holy one. the bless, exalt, glorify, praise and sanctify the might king with t

SEPHER YETZIRAH WESTCOTT

and shin, are a great mystery, very admirable and most recondite, and sealed as with six rings; and from them proceed air, fire, and water, which divide into active and passive forces. the three mothers, aleph, mem and shin, are the foundation, from them spring three fathers, and from these have proceeded all things that are in the world. 3. the three mothers in the world are aleph, mem and shin: the heavens (36) were produced (37) from fire; the earth from the water; and the air from the spirit is as a reconciler between the fire and the water. 4. the three mothers, aleph, mem and shin, fire, water and air, are shown in the year: from the fire came heat, from the waters came cold, and from the air was produced the temperate state, again a mediator between them. the three mothers, aleph, m

with aleph, mem, shin, the female with shin, mem, aleph. he caused the letter mem to reign in water, crowned it, and combining it with the others formed the earth in the world, cold in the year, and the belly in man, male and female, the former with mem, aleph, shin, the latter with mem, shin, aleph. he caused shin to reign in fire, and crowned it, and combining it with the others sealed with it the heavens in the universe, heat in the year and the head in man, male and female (38) chapter iv section 1. the seven double letters, beth, gimel, daleth, kaph, peh, resh, and tau have each two sounds associated with them. they are referred to life, peace, wisdom, riches, grace, fertility and power. the two sounds of each letter are the hard and the soft--the aspirated and the softened. they are

m for righteousness. and he made this covenant as between the ten toes of the feet--this is that of circumcision; and as between the ten fingers of the hands and this is that of the tongue (57) and he formed the twentytwo letters into speech (58) and shewed him all the mysteries of them (59) he drew them through the waters; he burned them in the fire; he vibrated them in the air; seven planets in the heavens, and twelve celestial constellations of the stars of the zodiac- the end of "the book of formation- the fifty gates of intelligence attached to some editions of the "sepher yetzirah" is found this scheme of kabalistic classification of knowledge emanating from the second sephira binah, understanding, and descending by stages through the angels, heavens, humanity, animal and vegetable a

SIFRA DETZNIYUTHA

v d. and it is written: children that deal corruptly. it created six (tysarb, b reshith, it created (arb, bara).126 it created six is the word. it created is half a word. father and son. the hidden and the manifest. the eden of above is hidden and concealed. the lower eden comes forth in its strides and is revealed ,yhla hy hvhy. at (ta) adonai ehyeh (hyha ynda)127 right and left into one united. the heavens and as it is written: and the beauty and the victory..128 into one united. the earth(/rah) as it is written how mighty is your name in all the earth,129 the whole earth is full of your glory.130 it was a firmament in the midst of the waters.131 in order to distinguish between the holy and the holy of holies. the ancient one unto the small one expands and adheres, if not adheres the mou

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

iquore "ariosto, orland. fur" canto 1.7 (two founts that hold a draught of different effects) chapter 1.i. vergina era d' alta belta, ma sua belta non cura. di natura, d' amor, de' cieli amici le negligenze sue sono artifici "gerusal. lib" canto ii. xiv.-xviii (she was a virgin of a glorious beauty, but regarded not her beauty..negligence itself is art in those favoured by nature, by love, and by the heavens) at naples, in the latter half of the last century, a worthy artist named gaetano pisani lived and flourished. he was a musician of great genius, but not of popular reputation; there was in all his compositions something capricious and fantastic which did not please the taste of the dilettanti of naples. he was fond of unfamiliar subjects into which he introduced airs and symphonies th

e as if, while i lavished my heart and my youth upon visions of beauty, i was losing the beautiful realities of actual life. and i envied the merry fisherman, singing as he passed below my casement, and the lover conversing with his mistress "and" said zanoni, with an encouraging smile "do you blame yourself for the natural and necessary return to earth, in which even the most habitual visitor of the heavens of invention seeks his relaxation and repose? man's genius is a bird that cannot be always on the wing; when the craving for the actual world is felt, it is a hunger that must be appeased. they who command best the ideal, enjoy ever most the real. see the true artist, when abroad in men's thoroughfares, ever observant, ever diving into the heart, ever alive to the least as to the great

ack by a vapour that wellnigh stifled me. cospetto! i have spat blood ever since "now will i lay a wager that you fancy this fire-king must be zanoni" whispered mervale, laughing. the little party had now arrived nearly at the summit of the mountain; and unspeakably grand was the spectacle on which they gazed. from the crater arose a vapour, intensely dark, that overspread the whole background of the heavens; in the centre whereof rose a flame that assumed a form singularly beautiful. it might have been compared to a crest of gigantic feathers, the diadem of the mountain, high-arched, and drooping downward, with the hues delicately shaded off, and the whole shifting and tremulous as the plumage on a warrior's helmet. the glare of the flame spread, luminous and crimson, over the dark and ru

or's helmet. the glare of the flame spread, luminous and crimson, over the dark and rugged ground on which they stood, and drew an innumerable variety of shadows from crag and hollow. an oppressive and sulphureous exhalation served to increase the gloomy and sublime terror of the place. but on turning from the mountain, and towards the distant and unseen ocean, the contrast was wonderfully great; the heavens serene and blue, the stars still and calm as the eyes of divine love. it was as if the realms of the opposing principles of evil and of good were brought in one view before the gaze of man! glyndon once more the enthusiast, the artist was enchained and entranced by emotions vague and undefinable, half of delight and half of pain. leaning on the shoulder of his friend, he gazed around h

easant fled with as much swiftness as they were able to bring to bear. mervale, ever more prompt and ready than his friend, imitated their example; and glyndon, more confused than alarmed, followed close. but they had not gone many yards, before, with a rushing and sudden blast, came from the crater an enormous volume of vapour. it pursued, it overtook, it overspread them. it swept the light from the heavens. all was abrupt and utter darkness; and through the gloom was heard the shout of the guide, already distant, and lost in an instant amidst the sound of the rushing gust and the groans of the earth beneath. glyndon paused. he was separated from his friend, from the guide. he was alone, with the darkness and the terror. the vapour rolled sullenly away; the form of the plumed fire was aga

SIR WALLIS BUDGE EGYPTIAN MAGIC

ided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld. inanimate nature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by thoth; by their means the earth could be rent asunder, and the waters forsaking their nature could be piled up in a heap, and even the sun's course in the heavens could be stayed by a word. no god, or spirit, or devil, or fiend, could resist words of power, and the egyptians invoked their aid in the smallest as well as in the greatest events of their lives. to him that was versed in the lore contained in the books of the "double house of life" the future was as well known as the past, and neither time nor distance could limit the operations of h

tand why the egyptians carefully preserved in their writings and ceremonies so much which savoured of gross and childish superstition, and which must have been the product of their predynastic or prehistoric ancestors, even during the period of their greatest intellectual enlightenment. but the fact remains that they did believe in one god who was almighty, and eternal, and invisible, who created the heavens, and the earth, and all beings and things therein; and in the resurrection of the body in a changed and glorified form, which would live to all eternity in the company of the spirits and souls of the righteous in a kingdom ruled by a being who was of divine origin, but who had lived upon the earth, and had suffered a cruel death at the hands of his enemies, and had risen from the dead

od is often found in the swathings of mummies. its primary meaning is "union" and refers to animal pleasure. 18. the amulet of the shen, this amulet is intended to represent the sun's orbit, and it became the symbol of an undefined period of time, i.e, eternity; it was laid upon the body of the dead with the view of giving to it life which should endure as long as the sun revolved in its orbit in the heavens. in the picture of the mummy chamber 1 the goddesses isis and nephthys are seen kneeling and resting their hands on shen. figures of the shen were p. 62 painted upon stela, coffins, etc; as an amulet it is commonly made of lapis-lazuli or carnelian. the amulet of the cartouche has been supposed to be nothing more than shen elongated, but it probably refers to the ordinary meaning of i

porcelain figures of the four gods, or four wax ones. for some unknown reason the set referred to above was made of wax. 1 the four children of horus played a p. 91 very important part in the funeral works of the early dynasties; they originally represented the four supports of heaven, but very soon each was regarded as the god of one of the four quarters of the earth, and also of that quarter of the heavens which was above it. as the constant prayer of the deceased was that he should be able to go about wherever he pleased, both on earth and in heaven, it was absolutely necessary for his welfare that he should propitiate these gods and place himself under their protection, which could only be secured by the recital of certain words of power over figures of them, or over jars made to repre

all there be the head of a ram. and thou shalt paint the figure of the god of the lifted hand upon a piece of linen immediately over the heart of the deceased, and thou shalt paint the other over his breast; but let not the god sukati who is in the underworld know it" if these things be done "the deceased shall p. 123 drink water from the source of the stream, and he shall shine like the stars in the heavens above" it is probable that chapters clxil-clxv. were composed at a comparatively late date. yet another example of the magical pictures of the book of the dead must here be given. the vignette of chapter cxlviii. contains pictures of seven cows "and their bull" and of four rudders; the seven cows have reference to the seven hathor goddesses, the bull is, of course, a form of ra, and th

SOLOMON

cut the stones in the temple, which, lying along the shore, had been brought by the sea of arabia. but he, fearful of the iron, continued and said to me "i pray thee, king solomon, let me go free; and i will bring you all the demons" and as he was not willing to be subject to me, i prayed the archangel uriel to come and succour me; and i forthwith beheld the archangel uriel coming down to me from the heavens. 12. and the angel bade the whales of the sea come out of the abyss. and he cast his destiny upon the ground, and that [destiny] made subject [to him] the great demon. and he commanded the great demon and bold ornias, to cut stones at the temple. and accordingly i solomon glorified the god of heaven and maker of the earth. and he bade ornias come with his destiny, and gave him the seal

strength and fall off like leaves from trees. and men seeing us imagine that the stars are falling from heaven. but it is not really so, o king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like lightnings [3] in the depth of night and suddenly. and we set cities in flames and fire the fields. for the stars have firm foundations in the heavens like the sun and the moon [1. cp. heb. viii. 5. 2. cp. rom. viii. 38. 3. luke x. 18 "i beheld satan as lightning fall from heaven" june 13] 115. and i solomon, having heard this, ordered the demon to be guarded for five days. and after the five days i recalled the old man, and was about to question him. but he came to me in grief and with black face. and i said to him "tell me, old man

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

does with the tale of origins contained in the books attributed to moses. the old testament narratives he treats as images of internal, psychic processes. take the creation of the world recounted in the bible. to read it as expressing things that happened in an external way is to grasp only one half of its meaning. it does indeed say: 156 christianity as mystical fact in the beginning god created the heavens and the earth. now the earth was formless and empty, darkness was over the surface of the deep, and the spirit of god was hovering over the waters.174 but the inner truth that lies behind such words has to be experienced in one s own inner depths. god must first be found within, and then he will be recognized as the archetypal essence, sending forth myriads of rays, none of them visibl

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

al for mercy. caesar, in 178 codex magica his gaelic wars, noted the use of this sign by gaelic women, who apparently were signaling subjection to, or acceptance of, their roman conquerors. a single hand raised with palm outward represents a hand to heaven acknowledging the gifts or help received from extraterrestrial sources. it can also mean invocation, the calling down of powers or energy from the heavens or from ethereal sources (hell. yet another meaning is that the hand with all five fingers showing, palm outward, indicates that one is giving honor and admiration to the underworld deity. its essential meaning "thank you o subterranean lord for your deceptive wisdom and for your cunning aid in our struggle to overcome our enemies and to effect the great work" pharaoh ramses paying hom

n time magazine. politicians are sometimes framed with a sun-like halo, called a "nimbus" over their heads. this gives them the subtle majestic appearance of being some type of god-man. in honoring and worshipping the sun in their rituals, freemasonry and illuminism defy god. the bible's job displayed great wisdom by uttering these words concerning god's thoughts concerning worship of the sun and the heavens: if i beheld the sun when it shined, or the moon walking in brightness; and my heart hath been secretly enticed. this also was an iniquity to be punished by the judge; for i should have denied the god who is above (job 31:26-28) the swastika represents the sun the nazi swastika is a representation of the sun. but the nazis simply borrowed this symbol from the ancient religions, includi

tful, eye-opening book, scarlet and the beast, knowledgeable christian author and conspiracy researcher john daniel illustrates the communist connection with freemasonry. the most prominent emblem of universal freemasonry is the square and compass with the letter "g" inside the internal triangle. daniel notes that this represents the tools used by the lodge's great architect (false god) to create the heavens and the earth. in reality, the letter "g" represents gnosticism, the core doctrine of masonry, and the generative process (sex act. masonry is, as daniel notes, a sex cult. however, english freemasonry (the united lodge of britain) substitutes a human arm wielding a hammer in place of the "g" this arm and hammer represents the mason as the builder, as "man at work" creating the heavens

istian church building sat, the 19th century cathedral of christ the savior. stalin ordered the church blown up and the debris removed, and it was. however, world war ii intervened and the gargantuan, monstrous structure was never completed. at the top of the planned monument, a statue of lenin was to tower above the people and landscape, his right hand and finger vertically pointed upward toward the heavens. possibly this was a fulfillment of scripture. in isaiah 14, lucifer vainly boasts that his kingdom will ascend to the stars and that he will be like the most high. but lucifer's true destiny is the pit of hell! 584 codex magica the occult magic of the czar is also back! or did it ever leave? in the european (may 5-m, 1995, p. 4) was found this story reporting on "black magicians" amon

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

se spirit is our light. he is our truth; and we adore him in all his mighty splendour and power. thus we say unto thee, behold the mystery of the sixfold star initiator: how we are of him and he is of us. concealed in his symbol is our glory of forces: ararita! 20. ours is the sevenfold path of initiation: thou shalt transmute the base lead into the subtle aurum solis by rising on the stairway of the heavens in thy secret laboratorium on earth. here is the excellent way! the steps of the stairway are seven; the laboratorium is our holy house of song and our holy rose garden, which thou knowest so well. yet to those who are vulgar, it is a secret even though they themselves possess it. 21. six are the rays, and the seventh is in the centre, hidden yet ever glorious. these are the six forces

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of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being utilized today by those who wish to know the future. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d xvi introduction objects and places of mystery and power objects of mystery and power that become

ra and became the dominant feature of all egyptian religion. ra was a creator god, fundamentally solar, a king by nature, whose theology concerned itself with the world, its origin, creation, and the laws that governed it. osiris and his doctrines were concerned with the problems of life, death, resurrection, and an afterlife. the connection between the two deities was horus, who was a sky god of the heavens and also the dutiful son and heir of osiris. the general influence of ra and osiris can be traced back to the time of the pyramid texts and forward to the decline of egyptian religious history. the cosmology of osiris may be divided into two periods. the earlier one extended up until the time of the pyramid texts, during which he was a peaceful political power, an administrator of a hi

nd for television. each time, she has observed, darrell receives more resolution from such explorations of his past life as a victim of the titanic disaster. in june 1992, when she regressed him for a television crew, darrell saw his angels leading him away from the body that was entangled in heavy ropes and being pulled down into the ocean. he felt peace and light come over him as he rose toward the heavens, and he also experienced great compassion for the man that he had been. what is most significant about darrell s case, binder pointed out, is how the experience of past-life regression has turned his life around. when he had first come to her, she said, he was a timid, withdrawn, fearful young man, whose life and career were going nowhere. he had dreams of becoming an animator for a ma

famine (6:5 6; the fourth, the pale horse, representing the suffering that follows war and famine. the fifth seal to be opened by the lamb yields a vision of the persecution of the church throughout history and during the last days. when the sixth seal is revealed, it displays the coming signs of a great day of wrath at hand when there will be earthly upheavals, a darkened sun, stars falling from the heavens, mountains and islands removed, and more strife and revolution throughout the nations. the seventh and final seal releases seven trumpets that sound the triumphant blast signaling the approach of the final and everlasting victory of christ over the kingdoms of the world. but rising out of the abyss to block christ s triumph at armageddon is a monstrous army of demons, some resembling l

ll end and christ shall establish a new heaven and a new earth. those christians who believe in the rapture maintain that it was jesus (c. 6 b.c.e. c. 30 c.e) himself who established the format for such an event in the end times: immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. and then shall appear the sign of the son of man in heaven and then shall all the tribes of the earth mourn, and they shall see the son of man coming in the clouds of heaven with power and great glory. and he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other (matthew

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of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being utilized today by those who wish to know the future. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d xvi introduction objects and places of mystery and power objects of mystery and power that become

ork: william morrow, 1988. story, ronald d, ed. the encyclopedia of extraterrestrial encounters. new york: new american library, 2001. ufos in ancient times since primitive humans first crawled out of their caves and gazed up in awe at the star-filled night, humankind has been intrigued by the unexplained mysteries of the universe. early myths and legends tell of mysterious objects roaring across the heavens. scraps of ancient documents reveal phenomenal, unexplained manifestations in the skies. virtually every religion relates visitations from angels, demons, devils, and gods who descended to earth in ancient times. with the highly publicized arrival of the flying saucers in the earth s atmosphere in 1947, modern humans were confronted with what they thought was a new celestial mystery. h

was said to travel through the skies in a flying machine, the vimana. this craft was equipped with awesome weapons capable of destroying a city. the effect of these weapons seems to have been like that of laser beams or some kind of nuclear device. another ancient indian text, the mahabharata, tells of an attack on an enemy army: it was as if the elements had been unfurled. the sun spun around in the heavens. the world shuddered in fever, scorched by the terrible heat of this weapon. elephants burst into flames. the rivers boiled. animals crumpled to the ground and died. the armies of the enemy were mowed down when the raging elements reached them. forests collapsed in splintered rows. horses and chariots were burned up. the corpses of the fallen were mutilated by the terrible heat so that

of klaatu were subsequently repeated in the channelings of the ufo contactees for decades to come. some critics have made comparisons between klaatu s mission to earth and the messages and ministry of jesus (c. 6 b.c.e. c. 30 c.e. both came from above; jesus was a carpenter, klaatu chose the alias of carpenter; both were killed and resurrected by a power beyond earth s knowledge; both returned to the heavens when their message that humans must repent and change their ways had been delivered. war of the worlds (1953) in war of the worlds, george pal adapted h. g. wells s novel of alien invasion and transformed it into a cinema classic. the film follows the struggle of two scientists (gene barry and ann robinson) as they attempt to help earth survive a devastating attack by martians. the sus

s not. homo sapiens mankind or humankind, the species of modern human beings. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 307 g l o s s a r y horoscope from greek horoskopos, literally meaning time observer and from hora meaning time, or hour, referring to the time of birth. a diagram or astrological forecast based on the relative position in the heavens of the stars and planets in the signs of the zodiac, at any given moment, but especially at the moment of one s birth. hypnagogic relating to or being in the state between wakefulness and sleep where one is drowsy. from the french hypnagogique meaning literally leading to sleep. hypnopompic typical of or involving the state between sleeping and waking. coined from hypno and greek pompe

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being utilized today by those who wish to know the future. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d xvi introduction objects and places of mystery and power objects of mystery and power that become

he term gsimony h to describe the purchasing of ecclesiastic blessings has come down through the ages. simon apparently brooded over his inability to acquire the holy spirit from the apostles, and, according to legend, he fell back on his old ways of sorcery and began to traffic once again with demons. to prove his power, simon announced to all of rome that he would fly into the sky and ascend to the heavens, just as jesus had done. remarkably, simon, supported by demons, began to fly upward. peter, however, fearful that many innocents would be attracted to this false prophet, prayed that god would end simon fs flight. frightened away by the apostle fs prayers, the demons fled the artificial wings supporting simon, and the magus crashed to the ground, breaking both legs. the story of simon

sympathetic magic, which is based on the belief that something that resembles something else is able to become or attract that which it resembles, or a given cause always produces a certain effect. an example of such rites is the shaman fs lighting of the ceremonial fire each morning to ensure the sun fs rising. if the shaman lights his fire each morning, then the god who lights the great fire in the heavens must see and follow suit. by a similar process stone age humans sought to ensure the success of the hunt. in witchcraft from the inside (1997, raymond buckland writes: one man would represent the god and supervise the magick. as a god of hunting, he was represented as being the animal being hunted. his representative, or priest, would therefore dress in an animal skin and wear a headdr

r. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 115 chapter 7 prophecy and divination since the beginning of human history, men and women have sought out glimpses into the future. soothsayers and seers have attempted to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still utilized today by prophets and diviners who seek to answer the demands of those who wish foreknowledge of their earthly destiny. 117 chapter exploration astrology automatic writing cartomancy/tarot telling fortunes with modern playing cards dowsin

in this chapter along with examples of how they might be experienced. instructions of some of the methods of divination and prophecies are included to encourage understanding of the techniques, not belief in their powers. astrology the earliest humans soon learned that the fertility of the soil was dependent upon the favor of the sun, as well as that of the rains, both of which were bestowed from the heavens. on the other hand were the adverse effects of lightning, wind, and hail, as well as floods. these phenomena were quite mysterious, as well as wonderful or dreadful, as the case might be. then, as now, people felt themselves at the mercy of these powers; and, since these good and bad energies all seemed to originate in the skies above, it was most logical that they should come to regar

THE KEY TO THE MYSTERIES

man and an architect thou hast taken from thy knowledge a divine will, at an appointed time, to draw being from nothing; so that the light which falls from the eyes is drawn from its own centre without any instrument or tool. this divine will has hollowed, designed, purified and moulded; it has ordered 70 nothingness to open itself, being to shut up, and the world to spread itself. it has spanned the heavens, and assembled with its power the tabernacle of the spheres, with the cords of its might it has bound the curtains of the creatures of the universe, and touching with its strength the edge of the curtain of creation, has joined that which is above to that which was below("prayers of kippour) we have given to these bold qabalistic speculations the only form which suits them, that is, po

agrippa drew the human figure, the head in the upper point, the four limbs in the four others. the flaming star, which, when turned upside down, is the hierolgyphic sign of the goat of black magic, whose head may then be drawn in the star, the two horns at the top, the ears to the right and left, the beard at the bottom. it is the sign of antagonism and fatality. it is the goat of lust attacking the heavens with its horns. it is a sign execrated by initiates of a superior rank, even at the sabbath<circular host, how could it be upside down- o. m> 2 degree- the two hermetic serpents. but the heads and tails, instead of coming together in two similar semicircles, were turned outwards, and there was no intermediate line representing the caduceus. above the head of the

THE MARTINIST OPERATIVE GENERAL RITUAL

here to the daemons: let god arise, let his enemies be scattered; let them also that hate him flee before him. as smoke is driven away, so drive them away; as wax melteth before the fire, so let the wicked perish at the presence of god. but let the righteous be glad; let him rejoice before god; yea, let them exceedingly rejoice. sing unto god, sing praises to his name; extol him that rideth upon the heavens by his name jah, and rejoice before him. a father of the fatherless, and a judge of the widows, is god in his habitation. god setteth the solitary in families; he bringeth out those which are bound with chains; but the rebellious dwell in a dry land. to end, operator recites psalm 1339, for unity of all brothers: behold, how good and how pleasant it is for brethren to dwell together in

THE MIDDLE PILLAR

ce of a vast figure with head in the clouds of space is obtained, the feet resting securely on earth. in fad, from &us exalted point of view, the earth seems but a small globe beneath the feet. having obtained ths sense of expansion, and it may be accompanied by a heightened sense of consciousness or of ecstasy, then let hun visualize during the first vibration that the ray of light descends from the heavens upon hs head, penetrating him and eventually illumining the region of his feet whch are set firmly upon the earth. the sense of expansion is a definite one, rendering the performance of the gestures of the qabalistic cross a much more vital and significant experience. the reasons given for the necessity of this astral expansion lies in the fact that the ancient mystical systems hold th

abbi by his followers, knew his qabalah. this is because the lord's prayer is itself based on the hebrew "prayer of david" from the old testament, found in the first book of chronicles 29:l "the prayer of david at the foundation of the temple" reads as follows: unto thee, 0 tetragrammaton, are the greatness and the power and the beauty and the victo y and the glo y, for unto thee is everything in the heavens and the earth. unto thee, 0 tetragrammaton, is the kingdom. ths single verse mentions the names of several sephiroth, including: chesed, geburah, tiphareth, netzach, hod, and malkuth. the lord's prayer from the new testament states: for thine is the kingdom and the power and the glory, forever and ever, amen.4 this is only slightly different from the qabalistic cross, which states (in

hr" meaning "west wind. thrust through the center intoning "uisge (pronounced "oosh-guh" meaning "water. go to the north and trace the pentagram while vibrating "gaoth a tuath (pronounced "goo-uh a too-uh" meaning "north wind. charge the figure with "talamh (pronounced "tal-uhv" meaning "earth. invocation return to the east and stand in the position of the tau cross. say "before me, don, queen of the heavens. behind me, llyr, king of the sea. on my right hand, brigid, lady of the ever-burning fire. on my left hand, cernunnos, lord of the forest. for about me are na deathan (pronounced "nah jee-aahn" meaning "the gods "and in the center is co-cothrom (pronounced "co-cho-dm" meaning "equilibrium. repeat the gaelic qabalistic cross as in the beginning. alternative gaelic banishing ritual a ci

ord of the forest. for about me are na deathan (pronounced "nah jee-aahn" meaning "the gods "and in the center is co-cothrom (pronounced "co-cho-dm" meaning "equilibrium. repeat the gaelic qabalistic cross as in the beginning. alternative gaelic banishing ritual a circled cross may be substituted for the pentagram in the ritual above. this symbol has several meanings, one of whch is the circle of the heavens containing the four elements or four cardinal points. to draw the circled cross in the air before you, trace the shaft of the cross starting at the top and drawing downward. next, start at the left point of the crossbar and move straight across to the right point of the crossbar. finally, start at a point on the left side of the circle and trace clockwise (see figure 14, p. 198) a sham

THE MOTHMAN PROPHECIES

nly and vanished suddenly, in such a. way that they could only be possible if the "man" alighted on the ground, then took off again into the air. in mexico there are stories of the ikals, tiny black men endowed with the power of flight who live in caves and kidnap humans. in india the giant bird known as the garuda is an important part of the mythology. the gods vishnu and krishna traveled around the heavens on the back of a great garuda. north american indians have extensive legends about the thunderbird, a huge bird said to carry off children and old people. it was accompanied by loud noises, hums, buzzes and, apparently, rumbles from the infrasonic and ultrasonic levels. known as piasa to the indians of the dakotas, it was supposed to have terrifying red eyes and a long tail. we are dea

THE NECRONOMICON SIMON VERSION

rces largely untapped and thus far ignored by twentieth-century, mainstream consciousness. the results of any experimentation with this book, as well as practical suggestions concerning its rituals, are welcomed by the publishers. bibliography& suggested reading list (by no means complete, but representative. alphabetically by author) name book published bernhard, bennet and rice. new handbook of the heavens new york, 1948 budge, e.a. amulets and talismans new york, 1970 book four texas, 1972 the book of thoth new york, 1969 liber al vel legis new york, 1977 crowley, a. magick new york cumont, f. oriental religions in roman paganism new york, 1956 dornseiff. das alphabet in mystik and magie stoicheia 7, leipzig, 1925 drower, e.s. the book of the zodiac london,1949 fairservis, w.a. the orig

of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne

am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, always, in every empty moment, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops

h time as you desire its use, and then, it should be removed only when its light is in the sky. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most excellent queen inanna, called of the babylonians ishtar. she is the goddess of passion, both of love and of war, depending upon her sign and the time of her appearance in the heavens. she appears as a most beautiful lady, in the company of lions, and partakes of a subtle astral nature with the moon god nanna. when they are in agreement, that is, when their two plants are auspiciously arranged in the heavens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she

eld's fairest flower. her gate is the third you will pass in the rites that follow, and in which place you will be of a heart to stay; but turn you face to the road that leads beyond, for that is your genuine goal, unless the goddess choses you. her step on the ladder of lights, built of old in babylon and at ur, is white. this is her seal, which you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon

THE PATH OF KABBALAH

complex. it consists mostly of gimatria, but there are tables and complex interdependencies and formulas there too. there are mathematic like sequences in it, and there are hebrew letters involved too. in fact, it is impossible to understand the entire system before one begins to feel emotions that relate to the situations being taught. kabbalah is not a theoretical study of the spiritual world, the heavens, as many like to think. it is the most practical science of all, because it is taught and comprehended only out of the influences it bears on the student himself. this means that one not only studies about some spiritual operation, but also actually experiences it. only the student can know precisely what he is doing, and only he can feel the consequences of his actions. these feelings

but feel it in our every bone. but for that we need the revelation of the creator. that is because every thing is learned by comparing it with its opposite. the gap between the properties of the creator and our own will enable us to feel our insignificance compared to the greatness of the creator. we must perceive and feel who he is and that everything depends on him. it is not enough to point to the heavens and say, i believe, because faith is the sensation of the creator inside me, my presence inside the creator. there are several states to the soul: 1. before we come into the world. 2. when we receive additional egoism, something the souls feel as clothing in a corporeal body. because of it, all the worlds of the soul contract to the dimensions of our world. 3. when the souls feel thems

THE ROSICRUCIAN MANIFESTOS

ey looked for: every year they assembled together with joy, and made a full resolution of that which they had done; there must certainly have been great pleasure, to hear truly and without invention related and rehearsed all the wonders which god hath poured out here and there through the world. every one may hold it out for certain, that such persons as were sent, and joined together by god, and the heavens, and chosen out of the wisest of men, as have lived in many ages, did live together above all others in highest unity, greatest secrecy, and most kindness one towards another. after such a most laudable sort they did spend their lives; and although they were free from all diseases and pain, yet notwithstanding they could not live and pass their time appointed of god. the first of this

ilosophers are far of another minde, esteeming little the making of gold, which is but a parergon; for besides that they have a thousand better things. and we say with our loving father r.c.c. phy: aureum nisi quantum aurum, for unto them the whole nature is detected: he doth not rejoyce, that he can make gold, and that, as saith christ, the devils are obedient unto him; but is glad that he seeth the heavens open, and the angels of god ascending and descending, and his name written in the book of life. also we do testifie that under the name of chymia many books and pictures are set forth in contumeliam gloriae dei, as we wil name them in their due season, and wil give to the pure-hearted a catalogue, or register 15 of them: and we pray all learned men to take heed of these kinde of books;

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

th prevailed to open the book and to loose the seven seals thereof. h for until now gno man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven chapters to interpret the book of the seven seals, and to paint its splendour, as an artist would incarnadine his canvas with the red blood

houghts as our high thoughts have trod, deep in the dust, the carrion that was god *mysteries: lyrical and dramatic, vol. i, pp. 106, 107. remind us strongly of such pieces as gbefore a crucifix, h whilst others take us into the mystic and simple land of blake, such as the duet of charicles and archais: hush! the music swells apace, rolls its silver billows up through the void demesne of space to the heavens f azure cup! hush, my love, and sleep shall sigh this is immortality *the tale of archais, vol. i, p. 27. other lines again hold us enthralled with the extraordinary power they contain, expressed in a single word. thus in the poem gthe lesbian hell, h we find ourselves in the unutterable void of orcus, where kisses are flung in vain, and where around us pale women fleet: whose empty fr

nations, on the wine of her fornications, on the filthy philtres of her whoredoms; and they have become truculent, and boisterous, and mad; cloaking the silken nakedness of the day with their woollen shroud of darkness, and seeking in the depths of night the mysteries of everlasting light. o dweller in the land of uz, thou also shalt be made drunken, but thy cup shall be hewn from the sapphire of the heavens, and thy wine shall be crushed from the clusters of innumerable stars; and thou shalt make thyself naked, and thy white limbs shall be splashed with the purple foam of immortality. thou shalt tear the jewelled tassels from the purse of thy spendthrift fancy, and shalt scatter to the winds the gold and silver coins of thy thrifty imagination; and the wine of thy folly shalt thou shower

up once again on the shores of unknowable despair, a veritable mass of philosophic pig-iron, of no further use than that of acting as ballast to the good ship which is to carry us across the turbid ocean of raging eclectics. crowley is more than a new-born dionysus, he is more than a blake, a rabelais or a heine; for he stands before us as some priest of apollo, hovering etwixt the misty blue of the heavens, and the more certain purple of the vast waters of the deep. before the name of that which is beyond life and death, beyond matter and energy, beyond the human and the mortal; he stands, holding before us as a standard, the homologue of the labarum of old, gin hoc signo vinces c non timendum est veritate duce. h in order to cut a long story short, it may be assumed that so-called moder

y simple question, gwhat is a eyear f? h*2. scepticus answers something about the earth moving round the sun, and is at once shown by mysticus that a man stating a fact in reference to gsince the derby was run, h would be more intelligible than he who would say, gsince may, such and such a day h; g cfor his memory is of the race, and not of a particular item in the ever changing space-relation of the heavens, a relation which he can never know, and of which he can never perceive the significance; nay, which he can never recognize, even by landmarks of catastrophic importance. h*3. scepticus at once grasps the absurdity of such a situation by picturing the cross-examination of a farm-hand by a lawyer *1. time, vol. ii, p. 269 *2. ibid. vol. ii, p. 270 *3. ibid. vol. ii, p. 272. gnow, mr. no

THE WITCH CULT OF ZOS VEL THANATOS

ael) snake are the dual knowledge of kundalini, both represent the polarity of sexual magick and independent consciousness. here one may see the witch with her familiars and servitors, sexual playthings and the serpent of knowledge moving towards the yoni or eye of darkness. this is the essence of the path found in the grimoire adamu, forbidden sexual sorcery. vampires at play those who fell from the heavens and brought to man the gnosis of the black flame, also sought the elixir of life, their devouring desires sought to dance widdershins around the circle of flame, those who by dreaming path shared the very blood offered from the cup of az to then empower and envenom our sorcerous spirits. here the witch takes copulation and is given the knowledge of the fell angel, who is to share with

THE BOOK OF GATES

h, the tortoise dieth! in a sound state is he who is in the sarcophagus, in a sound state is he who is in the sarcophagus, that is to say, the son of the sun, seti mer-en-ptah, whose word is maat" speech of nut: nut, the great one of seb, saith "o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, who loveth me, i give unto thee purity on the earth, and splendour (or, glory) in the heavens, and i give unto thee thy head for ever" ii. speech of nut, who is over the hennu boat "this is my son, osiris, king, men-maat-ra, whose word is maat. his father shu loveth him, and his mother nut loveth him, osiris, son of ra, seti mer-en-ptah, whose word is maat" speech of hapi "i am hapi. i have come that i might be among those who protect thee, i bind together for thee thy head [an

THE HOLY BIBLE KING JAMES VERSION

e fruit of a tree yielding seed; to you it shall be for meat. 1:30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein [there is] life [i have given] every green herb for meat: and it was so. 1:31 and god saw every thing that he had made, and, behold [it was] very good. and the evening and the morning were the sixth day. 2:1 thus the heavens and the earth were finished, and all the host of them. 2:2 and on the seventh day god ended his work which he had made; and he rested on the seventh day from all his work which he had made. 2:3 and god blessed the seventh day, and sanctified it: because that in it he had rested from all his work which god created and made. 2:4 these [are] the generations of the heavens and of the earth

d on the seventh day god ended his work which he had made; and he rested on the seventh day from all his work which he had made. 2:3 and god blessed the seventh day, and sanctified it: because that in it he had rested from all his work which god created and made. 2:4 these [are] the generations of the heavens and of the earth when they were created, in the day that the lord god made the earth and the heavens, 2:5 and every plant of the field before it was in the earth, and every herb of the field before it grew: for the lord god had not caused it to rain upon the earth, and [there was] not a man to till the ground. 2:6 but there went up a mist from the earth, and watered the whole face of the ground. 2:7 and the lord god formed man [of] the dust of the ground, and breathed into his nostril

ng deborah and barak the son of abinoam on that day, saying, 5:2 praise ye the lord for the avenging of israel, when the people willingly offered themselves. 5:3 hear, o ye kings; give ear, o ye princes; i [even] i, will sing unto the lord; i will sing [praise] to the lord god of israel. 5:4 lord, when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled, and the heavens dropped, the clouds also dropped water. 5:5 the mountains melted from before the lord [even] that sinai from before the lord god of israel. 5:6 in the days of shamgar the son of anath, in the days of jael, the highways were unoccupied, and the travelers walked through byways. 5:7 [the inhabitants of] the villages ceased, they ceased in israel, until that i deborah arose, that i arose a

of death prevented me; 22:7 in my distress i called upon the lord, and cried to my god: and he did hear my voice out of his temple, and my cry [did enter] into his ears. 22:8 then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth. 22:9 there went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. 22:10 he bowed the heavens also, and came down; and darkness [was] under his feet. 22:11 and he rode upon a cherub, and did fly: and he was seen upon the wings of the wind. 22:12 and he made darkness pavilions round about him, dark waters [and] thick clouds of the skies. 22:13 through the brightness before him were coals of fire kindled. 22:14 the lord thundered from heaven, and the most high uttered his voice

:22 [saying] touch not mine anointed, and do my prophets no harm. 16:23 sing unto the lord, all the earth; shew forth from day to day his salvation. 16:24 declare his glory among the heathen; his marvellous works among all nations. 16:25 for great [is] the lord, and greatly to be praised: he also [is] to be feared above all gods. 16:26 for all the gods of the people [are] idols: but the lord made the heavens. 16:27 glory and honour [are] in his presence; strength and gladness [are] in his place. 16:28 give unto the lord, ye kindreds of the people, give unto the lord glory and strength. 16:29 give unto the lord the glory [due] unto his name: bring an offering, and come before him: worship the lord in the beauty of holiness. 16:30 fear before him, all the earth: the world also shall be stabl

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ta queat priscamque rheam, magnamque parentem naturam, solidis naturam implere medullis, si foret immensos, quot ad astra volantia currunt, conceptura globos, et tela trisulca tonantis, et vaga concussum motura tonitrua mundum. this was the real meaning of the enormous figures at hierapolis: they were the generative organs of the creator personified, with which he was supposed to have impregnated the heavens, the earth, and the waters. within the temple were many small statues of men with these organs disproportionably large. these were the angels or attendants of the goddess, who acted as her ministers of 1 plutarch, in lucullo. 2 lucian, de dea syri. 3 deipnos. lib. of priapus 85 creation in peopling and fructifying the earth. the statue of the goddess herself was in the sanctuary of the

TYSON DONALD NEW MILLENNIUM MAGIC

nd then vanishes upwards into the nothingness from whence it came. it is also useful to med- itate on the wave. just as both universes are in every human, so does a living human being occu- py a portion of both universes. humans are formed both of the clay and of the light. there is an old alchemical woodcut that shows adam (archetypal man) standing with his feet on the earth and his head through the heavens, signifying symbolically the two universes, the veil, and the intermediary place occupied by the human race. it is incorrect to say that mankind is half in the world of forms and half in heaven. in truth only the smallest fraction of what humanity perceives itself to be is touching god-the merest tip of the finger, as the artist michelange- lo portrayed so well in his painting of the c

e as of supreme significance. they used it as the basis for one of their spiritual quests after enlightenment, the others being the quest for the philosopher's stone that would turn base metal into gold, and the quest for the elixir of life that would cure all disease and grant immortality. the magus draws the circle clockwise in imitation of the apparent course of the sun, moon, and stars across the heavens, establishing a sovereign rule of order under the light. the circle is drawn out through the centerpoint of the magus and mentally projected in a stream of flickering fire from the right index finger, or a magical instrument held in the right hand. it is imagined floating in the air at the level of the heart, which is the customary physical center of the human body. this circle of fire

mechanism by which the sense of sight operated-that through the eye was put forth a power that touched the object looked upon. only when science began to analyze the nature of light was this idea displaced and ridiculed. the eye was then seen as a passive receptacle, a kind of window through which light entered. the poet and mystic william blake wrote: this life's dim windows of the soul distorts the heavens from pole to pole and leads you to believe a lie when you see with, not thro, the eyes blake knew that passive seeing is a pernicious delusion; and that if human beings believe themselves detached from the things they look upon, they must also believe many other fictions destructive of the truth. the view of science is most useful in scientific matters. but in magic the old view is of

the product of the impulse begun with fire, and angels are beings of the higher intellect. even with these considerations many occultists still maintain that at some time in the distant past a mistake was made and the eagle and angel were inverted from their rightful places in the zodiac. there is no way to prove or disprove this claim, so it seems best to use the traditional interpretations. in the heavens the four beasts are placed at the corners of the zodiac, each rep- resenting one of the elemental triads: lion-leo, eagle-scorpio, angel-aquarius, and bull-taurus. this assignment has been changeless for thousands of years. the beasts are also placed at the corners of the earth, and here some difficulty arises. there is considerable argument about the proper placement of the elements a

s and their related symbols around the compass. there is little point in going into the various ways the beasts have been placed on the corners of the earth. all the methods have something to be said for them, and something to be said against. but the fault they share in common is that they are arbitrary, even capricious. what is needed is something to base the assignment on. this can be found in the heavens. all that is required is to transfer the rela- tionship of the four beasts in the zodiac, which has been hallowed by tradition and has much to logically recommend it, to the surface of the earth. this sounds obvi- ous, but the reason it has not been done is because the signs in the heavens must be inverted before they can be applied to the earth. imagine that you are looking at the zod

TYSON DONALD SOUL FLIGHT

the spirit realms divided into a series of seven successive planes. the tapti do not correspond, as might be supposed, with ruling deities, but rather with successive levels of spiritual reality. the altaic shaman climbs a tree or a post notched with seven or nine tapty, representing the seven or nine celestial levels. the "obstacles (pudak) that he must overcome are really, as anokhin remarked, the heavens that he must enter. when the yakut make blood sacrifices, their shamans set up a tree with nine notches outdoors and climb it to carry the offering to the celestial god ai toyon. the initiation of shamans among the sibo (related to the tungus) includes, as we have seen, the presence chapter one: shamanic soul flight 7 of a tree with steps; another, smaller tree notched with nine tapty

ated to the tungus) includes, as we have seen, the presence chapter one: shamanic soul flight 7 of a tree with steps; another, smaller tree notched with nine tapty is kept in his yurt by the shaman. it is one more indication of his ability to journey ecstatically through the celestial regiom3 the tree represents the living axis of the world that has its roots in the underworld and its branches in the heavens. it is found in norse legends in the form of yggdrasill, the world ash, the roots of which run so deep not even the wise god of the shamans, odin, knows their endings. one of the many names of odin is yggr-he was named aft'er the shamanic tree. in the religion of voudoun, transplanted from africa to the new world by black slaves, it appears in the form of the central pillar (poteau-mit

to eat that roll (ezekiel 3:2. the prophet elijah is significant for another reason. he is one of only a handful of men said in the bible to have ascended into heaven while still inhabiting his body of flesh. out walking with his son, elisha, who was also a prophet, beside the river jordan, he saw 52 soul flight a chariot of fire drawn by fiery horses descend from the sky, and was lifted up into the heavens by a whirlwind (second kings 2: 11. this physical ascent may be compared with the disappearance of men, women, and children presumed by their neighbors to have been abducted by fairies. such disappearances in the body might be permanent, or they might endure anywhere from a few hours to tens of years. it is intriguing to consider whether, on vary rare occasions, the separation between

g age of aquarius. he regarded it as a synchronistic event, a mirroring in the outer material world of the tension within the human psyche that was generated by this transitional phase. jung viewed the round shape of flying saucers as an unconscious compensation for the division of the western world by the iron curtain, a futile attempt to restore wholeness by projecting symbols of wholeness into the heavens, the realm of the gods. the beginning of the last great astrological age, that of pisces, coincided with the founding of the christian religion. each age spans approximately 2,120 years. jung intimated, without ever explicitly stating it, that the coming of the age of aquarius, accompanied by these spectacular signs in the sky, might herald the ending of the present christian era in th

itialization of soul flight, but the actual journey is done while he lies in a state of trance, motionless and insensible. drumming, chanting, dancing, and the piping of flutes or whistling sounds made with the lips may also be a part of the separation ritual. once the soul flight begins, the ritual has served its primary purpose. it is a way of opening the astral gateway leading either upward to the heavens inhabited by gods and spirits, or down into the maw of the underworld where primitive peoples believed monsters, demons, and the souls of the dead to dwell. the shaman's use of ritualistic climbing is significant as a technique for separating the astral body. both sylvan muldoon and oliver fox recommended that those attempting to project their astral bodies should imagine that they wer

TYSON DONALD THE MAGICAL WORKBOOK

he sheer brightness and solidity of the material world. notice that by leaving your chair on the right side and resuming your seat on the left side, you describe a circle around the chair clockwise. it is also best when you turn to face the chair during the exercise, both in your astral and physical forms, that you rotate your body clockwise. clockwise motion imitates the course of the sun across the heavens and is used in constructive, healthful works of magic, whereas counterclockwise motion is contrary to the sun and is used in works of destruction and malice (there are exceptions to this rule, as later exercises will visualization 11: leaving the body 63 show. the habit of moving and turning clockwise when performing ritual magic should be established early in your training. during the

ur astral form, rise from your chair and step forward into the flame so that it bathes your body and surrounds you with its soft golden fire. the flame feels cool and pleasant on your skin. allow the flame to penetrate and flow upward through the interior of your body from the soles of your feet to the crown of your head. from within the flame, continue to will it to lengthen itself straight into the heavens, like a great burning pillar. extend your awareness on all sides as you stand inside the flame to feel the flowing fire around you, and direct it ever higher as you will your astral body to grow taller and taller. carry the flame up with you. while you sustain your astral body inside the flame, continue to look furedly at the burning candle with your physical eyes. breathe slowly and d

of a balloon with a silk scarf. imagine all the tiny hairs on your skin stirring. this tingling on your skin is your aura. with your astral perception see and feel it all around you like a softly glowing second skin that lies within several inches of your physical skin. it is sustained by tiny jets of astral light that stream outward through your pores. imagine a bright blue-white star blazing in the heavens directly above the top of your skull, but far away in the distant darkness of space. raise your point of awareness to the star and enter it. for a minute or so, feel the star all around you, enveloping you within its intense electric whiteness. deliberately extend a ray of the star's blue-white fire straight downward so that it passes through the roof of your house, the ceiling of your

alf an hour. once you have conditioned yourself, you will be able to perform it more quickly with the same benefits. projecting the lesser circle a ssume the standing posture in your practice area facing the east, with your gaze level and your eyes focused on the distant horizon that lies beyond the wall in front of you. take several slow, calming breaths. visualize a brilliant white star high in the heavens above your head. mentally ascend upward toward the star, through the ceiling of your chamber, the roof of the building, the level of the clouds, until you enter the star and are surrounded with dancing, scintillating light that is so dazzlingly intense it has a blue tinge. remain within the star for a minute or so and feel with your astral senses its cooling brilliance. extend a single

ich passes through them unbroken. a convenient size for the lesser circle is a diameter of seven feet, but if your practice space is too small to allow you to move and work freely within a circle of this size, a smaller circle can be used. the lesser circle is often best for solitary practitioners. the astral circle may be conceived to define the wall of an invisible cylinder that extends up into the heavens and down into the earth endlessly, so that when looking up or down from within the circle with the astral sight, it appears to narrow in the distance to a point, just as a set of parallel railroad tracks seem to come together on the horizon when viewed from between the rails. oftentimes a magician will draw a circle on the floor of the ritual temple, or have one permanently painted. it

TYSON DONALD THE POWER OF THE WORD

letters at its corners, and knowing the cardinal sigil form, we mentally trace around the edge of the tetragram clockwise from the second he of earth, which gives us the correct banner of capricorn, hihv. the uses for these sigils of tetragrammaton are endless and scarcely need to be enumerated to the working ritualist. they are especially potent in invoking the name 35 commanding the spirits of the heavens. for example, when a planet is passing through a sign of the zodiac, particularly its ruling sign, the banner of that sign and its sigils are powerful tools to command the spirits of that planet. they are effective when inscribed upon amulets made under their celestial influence, or when seeking results that fall into the domain of a particular sign, because each banner is the god name

em stands for water, but also for the fixed quality. aleph stands for air, but also for the mutable quality. the mutable lies between the cardinal and fixed (as is shown in the illustration on page 21. aleph is said to be like the tongue of the balance. the ba'alai shem meditated seven days because seven is a potent number in magic, the sum of three and four, the number of the wandering bodies of the heavens. for this same reason, they each circumambulated the clay figure seven times, moving sunwise to generate a creative vortex, as opposed to a counterclockwise, destructive vortex. they met at the riverbank at "four after midnight (probably four hours after midnight) because four is the number of physical realization. the "combinations of letters" each disciple was given by rabbi loew to

tters did predominate over them; so in the gospel, the names of the apostles are written in the stones of the foundation of the heavenly city, which stones stand for the tribes of israel in the church, over which the name of the lamb hath influence, that is, the name of jesus, in which is all the virtue of the four-lettered name; seeing that jehovah the father hath given him all things. therefore the heavens receive from the angels, that which they dart down; but the angels from the great name of god and jesu, the virtue whereof is first in god, afterward diffused into these twelve and seven angels, by whom it is extended into the twelve signs, and into the seven planets, and consequently into all the other ministers and instruments of god, penetrating even to the very depths. hence christ

a certain man, we can do miracles by virtue of it: but we must invocate it in the holy spirit, with a pure mind and a fervent spirit, that we may obtain those things which are promised us in him; especially knowledge going before, without which there is no hearing of us, according to that of the prophet, i will hear him because he hath known my name. hence at this time no favour can be drawn from the heavens, unless the authority, favour and consent of the name jesu intervene; hence the hebrews and cabalists most skillful in the divine names, can work nothing after christ by those old names, as their fathers have done long since; and now it is by experience confirmed, that no devil nor power of hell, which vex and trouble men, can resist this name, but will they, nil1 they, bow the knee an

rday (saturn, sunday (sun, monday (moon, tuesday (tew-the teutonic mars, wednesday (woden-the teutonic mercury, thursday (thor-the teutonic jupiter, friday (frija-the teutonic venus. if a circle is traced clockwise around the heptagram from this same planet, saturn, the order of the planets touched by the circle is their ancient astrological order based upon their apparent rate of progress across the heavens. from slowest *new millennium magic, an updated and expanded version of the new magus, will be available in may 1996 from llewellyn worldwide, ltd. pentagrammaton spirit tu earth fire pentagram of the elements heavens. from slowest planet to fastest, this order is: saturn, jupiter, mars, sun, venus, mercury, moon. the opposite directions of motion around the pentagram created by yehesh

WAITE ASPECTS OF MASONIC SYMBOLISM

mple, the honorable degree of mark master mason. that which is applied more specially to the working implements of masonry belongs to our entire building symbolism, whether it is concerned with the erection by the candidate in his own personality of an edifice or "superstructure perfect in its parts and honorable to the builder" or, in the mark degree, with a house not made with hands, eternal in the heavens, or again with solomon's temple spiritualized in the legend of the master degree. a system of morality it comes about in this manner that masonry is described elsewhere as "a peculiar system of morality, veiled in allegory and illustrated by symbols" i want to tell you, among other things which call for consideration, something about the nature of the building, as this is presented to

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

if he was believed to have been an almighty and invisible power which filled all space. it seems also that a desire arose in him to create the world, and in order to do this he took upon himself the form of the god khepera, who from first to last was regarded as the creator, par excellence, among all the gods known to the egyptians. when this transformation of neb-er-tcher into khepera took place the heavens and the earth had not been created, but there seems to have existed a vast mass of water, or world-ocean, called nu, and it must have been in this that the transformation took place. in this celestial ocean were the germs of all the living things which afterwards took form in heaven and on earth, but they existed in a state of inertness and helplessness. out of this ocean khepera raise

on [fn#3 "the lord possessed me in the beginning of his way, before his works of old. i was set up from everlasting, from the beginning, or ever the earth was. when there were no depths i was brought forth. before the mountains were settled, before the hills was i brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. when he prepared the heavens i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree. when he appointed the foundations of the earth: then i was by him, as one brought up with him" proverbs, viii. 22 ff. having described the coming into being of khepera and the place on which he stood, th

these gods were the personifications of air and dryness, and liquids respectively; thus with their creation the materials for the construction of the atmosphere and sky came into being. shu and tefnut were united, and their offspring were keb, the earth-god, and nut, the sky-goddess. we have now five gods in existence; khepera, the creative principle, shu, the atmosphere, tefnut, the waters above the heavens, nut, the sky-goddess, and keb, the earth-god. presumably about this time the sun first rose out of the watery abyss of nu, and shone upon the world and produced day. in early times the sun, or his light, was regarded as a form of shu. the gods keb and nut were united in an embrace, and the effect of the coming of light was to separate them. as long as the sun shone, i.e, as long as it

aaru" or the "field of reeds" came into being. sekhet-hetep was the elysian fields of the egyptians, and the field of reeds was a well-known section of it. another command of the god ra resulted in the creation of the stars, which the legend compares to flowers. then the goddess nut trembled in all her body, and ra, fearing that she might fall, caused to come into being the four pillars on which the heavens are supported. turning to shu, ra entreated him to protect these supports, and to place himself under nut, and to hold her up in position with his hands. thus shu became the new sun-god in the place of ra, and the heavens in which ra lived were supported and placed beyond the risk of falling, and mankind would live and rejoice in the light of the new sun. at this place in the legend a

the beings in the tuat. ra loathed the wicked, and wished them to be kept at a distance from him. thoth was to be his vicar, to fill his place, and "place of ra" was to be his name. he gave him power to send out a messenger (hab, so the ibis (habi) came into being. all that thoth would do would be good (khen, therefore the tekni bird of thoth came into being. he gave thoth power to embrace (anh) the heavens, therefore the moon-god (aah) came into being. he gave thoth power to turn back (anan) the northern peoples, therefore the dog-headed ape of thoth came into being. finally ra told thoth that he would take his place in the sight of all those who were wont to worship ra, and that all should praise him as god. thus the abdication of ra was complete. in the fragmentary texts which follow w

WESTERN MANDALAS OF TRANSFORMATION SR AL

d with the advent of computer technology there is almost no end to what we may discover in the future. yet this is nothing we have invented; it is only one application of an ancient system which, in my mind, is the most profound esoteric tradition of revelation ever known to humankind: the mystical qabalah. chapter 1 qabalistic talismans: how do they work? but perhaps there is a pattern set up in the heavens for one who desires to see it, and having seen it, to find one in himself .plato do talismans have power independently of the person who designed them? some think that a consecrated or charged talisman does; in ages past it was believed that one had only to wear a talisman or amulet made by someone else to benefit from it, without understanding its special symbols and signatures. other

porated into the talisman (circles, smaller triangles, squares, etc) should be carefully drawn with a compass and a ruler. planetary relationships very early in its evolution, human consciousness deduced that there was some occult connection between the seven planets, metals, and days of the week. as each of the seven days of the week was considered to be under the auspices of specific spirits in the heavens, so did mother nature generate in her womb a concrete expression of that star in the form of the seven principle metals. talismans were often made of the specific planetary metals and then worn. the science of alchemy seeks to release the spirit from the metal in the process of transmutation. we can visualize the same process happening within us, and much of the psychological interpret

us dominus noster: our blessed lord 2080: theosophic extension of the planetary line 2080: thpthrthrth, taphthartharath, spirit of mercury 2080: artificer's fire (greek (john michell) 2080: light and fire in greek (michell) 2080: first-born in greek (rev. 1: 5) chapter 11 the kamea of yesod/moon the magical numbers of the moon are nine, eighty-one, 369, and 3321. the moon is the ship and guide of the heavens, the numinous, ever-changing night light in the sky. it thus became the natural symbol in all early religious traditions for the transforming goddess, as did the symbols of the lotus and the lily.her moon-flowers. in the jungian and alchemical traditions, she is the anima mundi, the soul of the world. in latin, anima mundi has a value of eighty-one, one of the magical numbers of the mo

at "he formed something actual out of chaos and made what is not into what is (2: 6. and the gnostic basilides said that the non-existent god made the cosmos out of the non-existent, casting down and planting a single seed containing within itself the whole seed-mass of the cosmos (jonas, 1963. the book of proverbs tells us "with wisdom god established the earth, with understanding he established the heavens, and with his knowledge, the depths (chaos) were broken up (prov 3: 19, 20. it is through daath (knowledge) that the creative power of the elohim (emanating from binah) begins to manifest something from the chaotic nothing. although masculine language is used in proverbs, in qabalah, these depths are often referred to as the womb, or ani in hebrew. this word is simply a rearrangement o

WICCA WITCHCRAFT TODAY

stess stands by it in the pentacle (goddess) position. the high priest stands on the opposite side of the cauldron, leading the chant the others stand round in a circle with torches. they are lighted at the burning cauldron and they dance round in the 'sunwise' direction, i.e. clockwise. the chant i heard was as follows, but others are sometimes used 'queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth bring to us the child of promise (1 [1] the sun, thought of as being reborn- it is the great mother who giveth birth to him, it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of the mountains, illumine the land, light up the world, illumine the seas and the

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ctions from: wm. theodore de bary, ed. sources of the chinese tradition, vol. i. new york, columbia university press, 1960. pp. 20-33. numbers in parentheses are references to the analects. from the old testament (psalm 104) bless the lord, o my soul. o lord my god, thou art very great; thou art clothed with honour and majesty: who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain: who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: who maketh his angels spirits; his ministers a flaming fire: who laid the foundations of the earth, that it should not be removed for ever. thou coveredst it with the deep as with a garment: the waters stood above the mountains. at thy rebuke th

e to my god while i have my being. my meditation of him shall be sweet: i will be glad in the lord. let the sinners be consumed out of the earth, and let the wicked be no more. bless thou the lord, o my soul. praise ye the lord. selections from: the authorized version (king james) of the holy bible (psalm 8) o lord our lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. out of the mouths of babes and sucklings thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. when i consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him? for thou has made him a little lower than the angels

west of us; larger than erin twice is each of them, or thrice. a great birth will come after ages, that will not be in a lofty place, the son of a woman whose mate will not be known, he will seize the rule of the many thousands. a rule without beginning, without end, he has created the world so that it is perfect, whose are earth and sea, woe to him that shall be under his unwill tis he that made the heavens, happy he that has a white heart, he will purify hosts under pure water, tis he that will heal your sickness. not to all of you is my speech given, though its great marvel has been heard: let you, bran, only hear from among this crowd what of wisdom has been told to him. do not fall on a bed of sloth, let not thy intoxication overcome thee; begin a voyage across the clear sea, if perch

meness wrongly conceived and difference without sameness is difference wrongly conceived. my teacher, shen shaku, used to illustrate this beautifully, and dr. d. t. suzuki has put it into english: billows and waves and ripples all surging, swelling and ebbing, yet are they not so many different motions of the eternally self-same body of water? the moon is serenely shining in the sky, alone in all the heavens and the entire earth; but when she mirrors herself in the brilliant whiteness of evening dew, which appear like glittering pearls sown upon the earth how wondrously numerous her images! is not every one of them complete in its own fashion? zen stays neither in assertion nor denial. it is like a steering wheel turning to the left or to the right to guide the vehicle onward. the master i

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

wo good parents only good offspring can come. from two bad parents only bad; and from a good and a bad parent only bad. whence he warns the republic against wedlock in a confused or disorderly manner, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott from which, the progeny being depraved, discord will result. simplicius, in his commentary on the 2nd book of aristotle, on the heavens, remarks that pythagoras and his followers claimed to have heard the music of the spheres, to have heard an harmonic sound produced by the motion of the planets, and from the sound to have calculated by numbers the ratio of distance and size of the sun, moon, venus and mercury. 21. to this aristotle objected, but perhaps the difficulty might be solved. in this sublunary sphere, all thi

, notes an ancient greek division of vegetables into five classes- dendron, arbor, tree; thamnos, frutex, bush; phruganon, suffrutex, herb; poa, herba, grass; and askion or gymnon, fungus, mushroom and seaweed. note the quintuple section of a cone circle, ellipse, parabola, hyperbola and triangle. agathe tuche, that is good fortune, is the old title of astrologers for the 5th house (succedent) of the heavens, as shown in an astrological figure and which refers to offspring, success in hazardous schemes of fortune or pleasure, and wealth. joshua hanged 5 kings on 5 trees, they were found hidden in a cave, and were the kings of jerusalem, hebron, jarmuth, lachish and eglon. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every important measurement of the jewish ta

riod or sibylline year, consisting of 31 periods of 19 years, and one of 11 years, is often referred to in old works on the mysteries. it seems to have been known by the chaldeans and ancient indians; it is a period of peculiar properties. cassini, a great astronomer, declares it the most perfect of all astronomic periods. if on a certain day at noon, a new moon took place at any certain point in the heavens, it would take place again at the expiration of 600 years, at the same place and time, and with the planets all in similar positions. it is supposed that one recurrence of this period is referred to in the 4th eclogue of virgil, the poem, which, as is well known, has been spoken of as containing an allusion to the messiah, jesus. the period sung by the cumaean sibyl has now arrived, an

or one in ten# 102. chapter s ixteen twelve, 1 2. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott his number has a perfect and notable character and was highly esteemed by most nations of antiquity. almost all the twelves will be found to be allied, either obviously or in a concealed manner, with the signs of the zodiac, twelve signs or partitions of the great circle of the heavens twelve times thirty degrees forming the perfect cycle of 360 arithmetical degrees of the circle. each sign was further subdivided into three decans. there are many of the learned who believe the twelve sons of jacob and twelve founders of tribes, are allegorical only. we may mention the twelve grand points of masonry, which used to form a part of the lectures in the craft degrees. twel

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ethers, and each of the planetary forces was said to have special dominion over, or affinity with, one or other of the zodiacal constellations. communion with the hierarchies of these constellations formed part of the chald an theurgy, and in a curious fragment it is said "if thou often invokest it (the celestial constellation called the lion "then when no longer is visible unto thee the vault of the heavens, when the stars have lost their light the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like the egyptians, appear to have had a highly developed appreciation of colours, an evidence of their psychic susceptibility. the use of bright colours engenders the recognitio

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

e arousal from below (itaruta di-letata. the latter is focused on the ritual act of circumcising the flesh, whereas the former is expressive of the circumcision of the heart, a spiritual state described as higher than torah. thus concerning this second circumcision, which is after the ingathering of the exiles and after the fulfillment of the entire torah, it is written, who among us can go up to the heavens [mi ya aleh lanu ha-shamaymah (deut 30:12, the first letters [spell] milah, and it is above the aspect of torah, for with respect to the torah it says it is not in heaven (ibid, as it is humbled below. circumcision is above the linear circularity (a)temporal poetics 113 tetragrammaton, and thus [milah] is [alluded to] in the first letters, whereas the name yhwh is [alluded to] in the f

t letters [spell] milah, and it is above the aspect of torah, for with respect to the torah it says it is not in heaven (ibid, as it is humbled below. circumcision is above the linear circularity (a)temporal poetics 113 tetragrammaton, and thus [milah] is [alluded to] in the first letters, whereas the name yhwh is [alluded to] in the final letters,295 and it is from the aspect of and gradation of the heavens, above the aspect of torah, which is humbled below the aspect of these heavens. regarding this the rabbis, blessed be their memory, said, great is circumcision [gedolah milah] for thirteen covenants were decreed on the basis of it. 296 the [words] great is circumcision [gedolah milah] portend the aspect of the great circumcision [ha-milah ha-gedolah] from above to below [signified by t

ay of water, for today it is here and tomorrow it moves on. 80. see, however, bahir, 128, p. 211. interpreting the rabbinic dictum (mishnah, avot 2:5) that a layman (am ha-ares) cannot be a saintly person (hasid, the author of the bahiric text writes: how can one do kindness with his master? through study of torah, for he who studies torah bestows kindness upon his master, as it is written riding the heavens through your assistance (deut 33:26. that is to say, when you study torah for its own sake, then you assist me and i ride the heavens, and consequently through the skies in his majesty (ibid. what are the skies [shehaqim? i would say the chamber of chambers [hadrei hadarim. in contrast to 34, where the nexus between torah study and gemilut hasadim was explained in terms of the human be

ilut hasadim was explained in terms of the human being drawing benefit from the divine attribute of mercy, in 128, it is god who benefits from the human act, which bestows kindness. more specifically, in the latter passage, the theurgical principle is embraced whereby the activity of the human being facilitates the union of the divine, which is portrayed in the scriptural language of god s riding the heavens in his majesty, ga awah. i propose that this term is employed here as a euphemism for the phallus and that the expression hadrei hadarim, which is the meaning offered for shehaqim, refers to the female genitals. see bahir, 85, p. 171. on the term ga awah in earlier jewish mysticism and its resonance in german pietistic literature, see wolfson, along the path, pp. 13 14, 57, and referen

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

point, the angel for sol ends in an s and not an l. although this may appear incorrect, we must remember that throughout the dee manuscript there are a number of instances where one letter can be transposed for another. this would also apply to the angel of mercury, who could possibly be kokabiel. concerning this, the manuscripts say: 14 "these names bring forth seven angels (1) the governors of the heavens next unto us. every letter of the angel's name bringeth forth seven daughters (2) every daughter bringeth forth her daughter (3) every daughter her daughter bringeth forth a son (4) every son hath his son" from this, we can determine that further names can be extracted from the squares. in the manuscripts, the above quotations describe the archetypal figures who delivered the following

encourage others to work out their own starting points using the latitudes i have given. there are a number of ways to do this. you can use complex mathematical progressions or simply use the ring and disk, which is based on the principle of dowsing with a pendulum, to get your starting point. the diagrams of the constellations, as applied to the tab-i lets, illustrated the golden dawn scheme of the heavens. these should be studied in depth. when certain star systems are placed on them, you can work out the latitude and longitude of the aethyrs and their governors, which will show what function the govern when applied to the macrocosm. an entire book could b written on this subject which could include the individu enochian squares as well. on the four enochian tablets the version given he

le, with some golden dawn modifications. by studying the attribution of the governors of the aethyrs to the kabbalah we find that these three names are at the supernal of the tree relating to the sephiroth of chesed, just before one crosses the abyss (see figures 18 through 21. 46 47 48 49 fig. 21. the 91 governors of the aethyrs in assiah of assiah 50 the ca l l of t h e 30 ae t h y r s english "the heavens which dwell in the first aire (or name the aire required) are mighty in the parts of the earth, and execute the judgment of the highest "unto you it is said: behold the face of your god, the begin. ping of comfort, whose eyes are the brightness of the heavens, which provided you for the government of earth and her unspeakable variety, furnishing you with a power understanding, to dispo

overnment of earth and her unspeakable variety, furnishing you with a power understanding, to dispose all things according to the providence of him that sitteth on the holy throne, and rose up in the beginning, saying "the earth, let her be governed by her parts and let there be division in her that the glory of her may be always drunken and vexed in itself "her course, let it round (or run) with the heavens, and as a handmaiden let her serve them "one season, let it confound another, and let there be no creature upon or within her one and the same. all her members let them differ in their qualities, and let there be no one creature equal with another "the reasonable creatures of earth, or man, let them vex and weed out one another; and their dwelling places, let them forget their names "t

tree of life are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis, then the pillars of severity and of mercy are quadrupled, i.e. there are 5 pillars instead of 3 pillars (see figures 22& 23 `the same scheme is therefore applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in the book [the tarot manuscripts ra. but as before and there is said, the rule of these 53 54 four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. that is between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch-towers, and therein is their dominion li

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

hast died unto the passions" the four green candles are extinguished. here, strength and weakness are left behind "thou art the one who maketh strength which protect us" the red light in the center is extinguished. here, the seed of desire is left behind "for thou hast shed the blood of they desires" the seven violet candles are put out. all sin is transgressed here, so that a path be cleared to the heavens so one may obtain the unobtainable "0 grant me a path where i may pass in peace" the six yellow candles are put out. here a sign or some type of contact is asked for "send word and the earth is flooded with silence at thy renunciation" the four green candles are put out. here the petition is answered by the chief adept "in the world (physical) ye shall have tribulation" the whole progr

he flame of fire in the bush and gayest him the law in sinai; come and redeem us with stretched arms (he makes 1st sign) sh "0 sapienta, pistis sophia, thou who camest out of the mouth of the most high, reaching from one end to another, mightily and sweetly ordering all things come and show the way of understanding (she makes the 2nd sign) mg "let us together all give praise to him, sublime above the heavens, of every nature, lord (he makes the 3rd sign) all "0 clavis david, sharbith israel, thou who openest and no man shutteth, and shuttest, no man openeth, come and bring the prisoner out of the prison house, and him that sitteth in darkness out of the shadow of death" all repeat the 4th sign all face east mg "el, strong and powerful "el, lord of light, bestow on us thy grace, that we in

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